
Class'B V 34 i"-5 

Book_ -CS 

Copyright^ 



COPYRIGHT DEPOSIT. 



Cbristiantt? 

IN 

Modern Japan 



The ruling voice has spoken 

Like music heard afar, 
Bidding the bars be broken, 

The gates to stand ajar ; 
That Truth may freely enter, 

And souls from slumber wake, 
E'en at the darkest center, 

Where day begins to break. 

Old Tokyo, seat of glory, 

And Japan's central sway, 
Now hears the "old, old story," 

Xor turns her ear away. 
To bungalows are thronging 

Alike the low and high, 
With eyes upturned and longing 

To pierce the opening sky. 

Let prayer to Him, the giver 

Of every grace below, 
Ascend till every river 

In that far land shall flow 
To tunes of gospel gladness, 

A million lips that swell, 
And fled is sin-wrought sadness 

From hill and plain and dell. 

—Jesse Clement {187b). 




First Protestant Church, Yokohama 



Christianity 



IN 



Modern Japan 



BY 

ERNEST W. CLEMENT 

Principal Duncan Baptist Academy, Tokyo, Japan 
Author " Handbook of Modern Japan " 



With Map and Illustrations 




PHILADELPHIA 

American JBapttet publication Society 
1905 






LIBRARY Of CONGRESS 
Two Cewes deceived 

JUN s iao5 

^pwyrmtnt tntry 
CLASS <* XXC. *Qi 
COPY &. 



Copyright 1905 by the 
American Baptist Publication Society 



Published May, 1905 



from tbe Society's own ipress 



138 133 l+o. 



? r&HMytfz. 



Go nt£ Wife 



INTRODUCTION 

The object of this book is to give a bird's-eye view 
of the work of Christianity in Japan. It is not in- 
tended to cover that subject in great detail ; it is 
rather planned to be a general outline with references 
to books, pamphlets, and magazines, where more com- 
plete information can be obtained on each special 
topic. This, it is hoped, will make it useful in mis- 
sion study classes. The references in text and bibli- 
ography 1 have been made with care, and include 
probably the best books on each subject in the Eng- 
lish language. The Appendix contains matter which 
did not happen to fit into the body of the book, but 
is important as sidelights. There may be some lap- 
ping over or repetition, but it seemed unavoidable. 

The author's " Handbook of Modern Japan " has 
been freely used without recourse to quotation marks 
or even mention of the source. The illustrations are, 
as far as possible, typical and representative, and 
might easily have been duplicated or even quadrupled. 
Others just as deserving as those which appear have 
been omitted simply on account of lack of space. It 
is intended and hoped that the pictures will truly 
illustrate the subject. 

There is no absolute uniformity in the translitera- 
tion of Japanese names ; neither is there so much 

1 See page ix. 

vii 



Vlll INTRODUCTION 

variety as to confuse. For rules of pronunciation, 
see page xi. 

The author would acknowledge with gratitude the 
assistance of many friends. Oriental and Occidental, 
in the preparation of this book. He would also ex- 
press his thanks to Rev. Frank S. Dobbins, formerly 
a Baptist missionary in Japan and now a district sec- 
retary of the American Baptist Missionary Union, for 
his assistance in getting this volume before the public. 
The author has been careful and tried to be accurate, 
but may have made mistakes, for the correction of 
which he will be thankful. May the kingdom of God 
prevail in the empire of New Japan. 

Ernest Wilson Clement. 

Tokyo, Japan, January i, 1905. 



BIBLIOGRAPHY 



Cary : Japan and its Regeneration. 

Griffis : Dux Christus ; Verbeck of Japan ; A Maker of the New 
Orient ; The Religions of Japan ; Honda, the Samurai ; The 
Mikado's Empire. 

De Forest : Sunrise in the Sunrise Kingdom. 

Ritter : History of Protestant Missions in Japan. 

Osaka Conference Proceedings. 

Tokyo Conference Proceedings. 

Gordon : An American Missionary in Japan. 

Peery : The Gist of Japan. 

Clement : Handbook of Modern Japan. 

Uchimura : The Diary of a Japanese Convert. 

Nitobe : Bushido, the Soul of Japan. 

Scherer : Japan To-day. 

Lewis : Educational Conquest of the Far East. 

Mott : Evangelization of the World in this Generation. 

Gulick : The Evolution of the Japanese. 

Davis : Joseph Hardy Neesima. 

Hardy : Life and Letters of Joseph Hardy Neesima. 

Naruse : The Modern Paul of Japan. 

Batchelor : The Ainu of Japan ; Sea Girt Yezo ; Ainu Folk-lore. 

Mackay : From Far Formosa. 

Tamura : The Japanese Bride. 

Bacon (Miss) : Japanese Girls and Women. 

Maclay : Mito Yashiki. 

Kitchin : Paoli, the Last of the Missionaries. 

Carrothers (Mrs.) : The Sunrise Kingdom ; Kesa and Saijiro. 

Pierson (Mrs.) : Progress of a Mission in Japan. 

The Christian Movement in its Relation to the New Life in Japan. 

Japan Evangelist (interdenominational) and various denomina- 
tional papers mentioned in the text. 

The American Oriental, San Francisco. 

ix 



JAPANESE PRONUNCIATION 



a like a in father ai as in aisle 

e " e " men ei " weigh 

i " machine au , 

in bone 



\ as o 



o " o " pony o 

u "oo " book il as oo in moon 

i in the middle of a word and u in the middle or at the end of 
a word are sometimes almost inaudible. 

The consonants are all sounded, as in English : g, however, 
has only the hard sound, as in give, although the nasal ng is often 
heard ; ch and s are always soft, as in check and sin ; and z before 
u has the sound of dz. In the case of double consonants, each 
one must be given its full sound. 

There are as many syllables as vowels. There is practically 
no accent ; but care must be taken to distinguish between o and 
o, u and u, of which the second is more prolonged than the first. 

Be sure to avoid the flat sound of a, which is always pro- 
nounced ah. 



xi 



CONTENTS 

Chapter Page 

I. Preliminary Period i 

II. Period of Preparation 9 

III. Period of Foundation 17 

IV. Period of Popularity 24 

V. Period of Reaction 30 

VI. Period of Revival 37 

VII. Roman Catholics In Japan 45 

VIII. Greek Catholics in Japan 52 

IX. Baptists in Japan 59 

X. CONGREGATIONALISTS IN JAPAN 68 

XI. Episcopalians in Japan 76 

XII. Methodists in Japan 82 

XIII. Presbyterians in Japan 89 

XIV. Minor Missions 96 

1 
XV. Interdenominational Organizations 103 

xiii 



XIV CONTENTS 
XVI. Special Fields no 

* XVII. Christian Literature 117 

. XVIII. Christian Education 124 

XIX. Philanthropic and Sociological Movements . .131 

XX. Religious Liberty in Japan 137 

XXI. Christianity in Japan in 1853 and 1903 . . . .143 

Appendix 151 



LIST OF ILLUSTRATIONS 

Chapter , 

First Protestant Church — Frontispiece. 
IV. The Okayama Orphanage. 

V. Central Tabernacle. 
VII. Roman Catholic Cathedral. 
' VIII. Bishop Nicolai. 
Greek Cathedral. 
IX. Mission Ship, "Fukuin Maru," and Crew. 
^ Baptist Theological Seminary. 
X Teachers and Graduating Class, Osaka. 
XI. Bishops and Clergy, Episcopal, 
f Joseph Hardy Neesima. 
v XII. Methodist Publishing House. 
v Mothers of Preachers. 
XIV. Friends' Mission Compound. 

y 

XVI. Ainu Christians. 

/ XVIII. Salvation Army. 

y XIX. Nurses and Doctors. 

XX. Prime Minister Katsura, Vice-Admiral Uriu, and 
Count Oteoka. 

XXI. Rear-Admiral Serata and Family. 



Christianity 

IN 

MODERN JAPAN 

CHAPTER I 

PRELIMINARY PERIOD, 1803-1859 

IT is our purpose in this volume to trace the devel- 
opment of Christianity in Japan, especially during 
the half-century that has passed since the opening of 
the country to foreign intercourse in 1853 an ^ I ^54- 
We consider that the birthday of New Japan was July 
14, 1853, because on that day the Japanese authorities, 
breaking the strict laws that had held them in seclu- 
sion for more than two centuries and a half, illegally 
received at Uraga an official communication from the 
President of the United States and thus informally 
put an end to the old regime. Others, however, 
reckon the birth of New Japan from March 31, 1854, 
when Perry's treaty, the first made with a foreign na- 
tion, formally ended the old policy of seclusion. It 
is not necessary, and it is perhaps impossible, to be so 
exact in an affair of this sort, but, as a matter of con- 
venience, we shall adopt 1853 as the date dividing 
the old from the new. And as a perfect understand- 
ing of the development of Christianity in New Japan 



2 CHRISTIANITY IN MODERN JAPAN 

from 1853 t° 1903 demands a " looking backward,'' 
we shall extend our survey so far as to take at least a 
glance over the half-century preceding 1853. There- 
fore the entire period under consideration is that of 
one hundred years, from 1803 to 1903. 

Now the political history of this period is naturally 
divided into the following seven eras : 

Seclusion, 1 803-1 853 ; treaty making, 1 854-1 858 ; 
civil commotions, 1 858-1 868 ; reconstruction, 1869- 
1879 > internal development, 1879-1889 ; constitu- 
tional government, 1889-1899 ; cosmopolitanism, 

1899-. 

But although the development of Christianity has 

been considerably related to the political movements 

and social progress of Japan, the history of the former 

is more naturally divided into six or seven periods, 

whose names and dates do not always correspond with 

those just given. They are as follows : 

Preliminary, 1803-1859: (1) exclusion, 1803-1853; 
(2) unlocking, 1 853-1 859 ; preparation, 1859-18 73 ; 
foundations, 1873-1883 ; popularity, 1883-1889 ; re- 
action, 1 889-1 899 ; revival, 1899-. 

It should be kept in mind that in both these lists 
the names of the periods are not absolute, but relative, 
and yet they quite fairly indicate the prevailing char- 
acteristic of each period as well as the general progress 
of the hundred years. Let us, then, take up the 
consideration of these periods one by one in order : 

Preliminary, 1803-1859: (1) exclusion, 1803-1853; 
(2) unlocking, 1853-1859. 

In 1803 there was no apparent sign of Christianity 
in Japan except the negative evidence of the anti- 



PRELIMINARY PERIOD, 1803-1859 3 

Christian edicts * on the bulletin boards of the empire. 
It was assumed, moreover, that Christianity was prac- 
tically extinct ; that the persecutions, capped by the 
slaughter of the Shimabara rebellion, had extermi- 
nated the Japanese Catholics, and that the rigid policy 
of exclusion pursued by the Tokugawa government 
had prevented foreign priests from entering Japan. 
That this policy had not been completely successful 
is evident in the case of Father Sidotti, a Sicilian 
priest, who succeeded in reaching Japan in 1709, but 
was so carefully quarantined that his "pestilential 
doctrines " did not spread among the people. It is, 
therefore, quite accurate to state that in 1803 Chris- 
tianity was practically extinct in Japan. It had abso- 
lutely no influence upon public affairs or public opin- 
ion. It was even branded as a" wicked teaching " 
and so regarded by the nation as a whole. And 



1 One of those edicts is said to have read as follows : " So long as the 
sun shall warm the earth, let no Christian be so bold as to come to 
Japan, and let all know that the king of Spain himself or the Christian's 
God or the great God of all, if he violate this command, shall pay for it 
with his head." Another ran as follows : " Edict of 1682.— The Chris- 
tian religion has been prohibited for many years. If any one is sus- 
pected a report must be made at once. Rewards : To the informer of a 
bateren (father), 500 pieces of silver; to the informer of an iruman 
(brother), 300 pieces of silver ; to the informer of a Christian who had 
once recanted, 300 pieces of silver ; to the informer of a Christian or a 
catechist, 300 pieces of silver ; to the informer of a family who shelters 
any of the above, 300 pieces of silver, the above rewards will be given. 
If any one will inform concerning his own family he will be rewarded 
with five hundred pieces of silver or according to the information he 
furnishes. If any one conceals an offender and the fact is detected then 
the head man of the village in which the concealer lives and the * five 
men company ' to which he belongs and his family and relatives will all 
be punished together."— -Japan Mail. 



4 CHRISTIANITY IN MODERN JAPAN 

for fifty more years from 1803 this exclusion of 
Christianity from publicity in Japan continued. 

It may also be affirmed that in 1803 there was no 
special interest among Christians, except in Roman 
Catholic circles, for the conversion of the Japanese. 
The first English missionary society, that of the Bap- 
tists, only about ten years old, was especially inter- 
ested in the work of Carey, Marshman, and Ward in 
India. The first American missionary society, the 
American Board, was not yet organized. Thus in 
1803 spiritual darkness prevailed in Japan, and no 
special desire to dissipate that darkness had arisen, at 
least among Protestants. The man who at that date 
should have foreseen and prophesied the Christian- 
ization of Japan would not unreasonably have been 
denounced as visionary, as a wild and insane prophet. 

But within less than a quarter of a century from 
that date, 1827, we near °^ what was probably, at 
least so far as material in hand is concerned, the first 
display of American interest in mission work in 
Japan. It was at a prayer meeting in the home of a 
Christian merchant in Brookline, Mass., and after 
prayers for the conversion of the world a collection 
was taken up and designated for " mission work in 
Japan." This seems to have been followed by other 
contributions for several years, until the whole 
amounted to more than six hundred dollars. " By 
the time the American Board commenced its work in 
Japan this money, which had been committed to its 
care, amounted, with accrued interest, to over four 
thousand dollars." ' 

1 Cary's "Japan and its Regeneration," pp. 76, 77. 



PRELIMINARY PERIOD, 1803-1859 5 

Just two years later there occurred in Japan an 
event which showed the persistency of the gospel 
and real faith in surviving opposition and persecu- 
tion, for in 1829, it ^ s sa ^j seven Christians were 
crucified, although the place of martyrdom is not 
stated. (Osaka ?) 

When another two years had passed away (1831), 
twenty Japanese sailors, wrecked on the Philippine 
Islands, were found to have in their possession " Chris- 
tian medals," which they regarded with great rever- 
ence, and, they said, had been handed down by their 
ancestors. 1 

More than a decade later, 1844, a French priest and 
a native catechist were carried to the Loo Choo Islands 
and allowed by the king to remain, but kept under 
strict surveillance. 2 About ten years later still, 1855, 
there were Roman Catholic priests waiting in the Loo 
Choo Islands for the opportunity to enter Japan as 
soon as permission of residence there should be granted. 

But, to go back a little. In 1846 Doctor Bettel- 
heim, representative of a missionary society formed 
by officers of the British navy, got into the Loo Choo 
Islands and labored there for a few years with great 
difficulty and little apparent success. It must have 
been about this time that, " though the living preacher 
was excluded from Japan, it was hoped that some 
way might be found for the entrance of the living 
word." 3 Some Japanese, whom their government 
would not receive when an attempt was made in 1837 
to return them to their native land, worked with 

1 Cary's "Japan and its Regeneration," pp. 76, 77. 

2 Ibid., p. 76. * Ibid., p. 77. 



6 CHRISTIANITY IN MODERN JAPAN 

Gutzlaff and S. Wells Williams in Macao in the trans- 
lation of the New Testament. Doctor Bettelheim also 
did work of this kind. 

It would not of course be extravagant in this con- 
nection to take into consideration the various attempts 
made by foreign nations from 1803 to 1853 to °P en 
commercial relations with Japan, for such attempts, 
if successful, would have resulted, by breaking down 
the old policy, in opening the way for the introduc- 
tion of the gospel. Merchants and missionaries, 
though generally different in purpose and character, 
are often mutually helpful. But, inasmuch as these 
attempts proved abortive and our space is limited, we 
must be content with this statement and refer those 
interested to historical works. 

We come now to a consideration of Perry's success- 
ful attempt to open Japan. This is important, first, 
because it was the initial event in the period of " un- 
locking, " 1 853-1 859, a period practically synchronous 
with that called " treaty-making " in the secular his- 
tory of Japan. But Perry's expedition is also impor- 
tant because it contained an indirect religious element. 
This must be called " indirect," because Commodore 
Perry took pains to assure the Japanese that he in- 
tended no interference in their religious affairs. But 
he also claimed logically the right to have no inter- 
ference with his religious principles and practices. 

Therefore, although the Japanese desired on Sun- 
day, July 10, 1853, to continue communication, Perry 
declined to allow any visitors on shipboard, and based 
his declination on the sole ground that it was the Chris- 
tian Sabbath. Nor was he satisfied with merely a 



PRELIMINARY PERIOD, 1803-1859 J 

negative observance of the holy day, but he held divine 
worship, as was his wont, on board the ships. This 
was undoubtedly the first Protestant service, with 
hymn, prayer, Scripture reading, and sermon, held in 
Japan in modern times. 1 

Perry's expedition is related to our subject also 
because among the sailors of his fleet was Jonathan 
Goble, who afterward became a Baptist missionary 
and was thus the first Protestant missionary to Japan 
to set foot on Japanese soil. 

The year 1855 deserves a star in the chronological 
table of Christianity in Japan, for it was in that year 
when Wakasa-no-Kami happened to pick up from the 
waters of Nagasaki harbor a strange book. It turned 
out to be a Dutch New Testament, and it aroused a 
deep interest in the story of the gospel that led to the 
conversion of himself and others of his family. Thus, 
although he did not receive baptism till later than 
others (1866), he was probably the first Japanese 
convert to Protestantism in New Japan. 2 

It is pleasant to be able to record the fact that Hon. 
Townsend Harris, the first United States minister to 
Japan, like Commodore Perry, was a Christian who 
set a good example and let his light shine. He also 

1 For fuller account of this impressive event see GriffiV "Matthew 
Calbraith Perry," pp. 323-325. The first stanza of the hymn sung on 
that occasion is as follows : 

Before Jehovah's awful throne, 

Ye nations bow with sacred joy ; 
Know that the Lord is God alone ; 

He can create and he destroy. 

2 This was believed correct when first written. A note from Rev. J. H. 
Ballagh, however, makes the correction that the first baptism was that of a 
convert who later became a teacher, and took place in November, 1864. 



8 CHRISTIANITY IN MODERN JAPAN 

scrupulously observed the Sabbath and on every Sun- 
day read aloud the Episcopal service. He remarks 
in his diary * : " I am probably the first resident of 
Japan who ever used that service. How long will it 
be before that same service will be used in Japan in 
consecrated churches ? " On Sunday, December 6, 
1857, he enjoyed another distinction, because "this 
was beyond doubt the first time that the English 
version of the Bible was ever read or the American 
Protestant Episcopal service ever repeated in this 
city " (Yedo, now Tokyo). * 

To Harris belongs also the honor of getting incor- 
porated into the first treaty of trade and commerce 
negotiated by New Japan with a foreign country a 
clause which "provides for the free exercise of their 
religion by the Americans, with the right to erect 
suitable places of worship, and that the Japanese 
would abolish the practice of trampling on the cross." 1 

By this and other treaties in 1858 and 1859 Japan's 
door was unlocked and opened, never to be closed 
again to the gospel of Jesus Christ. And in 1859 
through this " open door " the first missionaries, both 
Protestant and Roman Catholic, entered New Japan 
to make preparations for its evangelization. 

• 1 "Townsend Harris" (Grifiis). 



CHAPTER II 

PERIOD OE PREPARATION, 1859-1873 

THE treaties which had been concluded in 1858 
with several foreign nations did not go into 
effect till July, 1859. Before that time " reconnoiter- 
ing trips " were made to Japan by persons interested 
in the establishment of missions in the newly opened 
country ; but such persons could only make limited 
visits to Nagasaki or Shimoda. When, however, the 
treaties went into effect permanent residence was al- 
lowed to foreigners in several ports and "conces- 
sions." At the beginning of the period under con- 
sideration, these " open ports " were only three in 
number — Nagasaki, Kanagawa (or Yokohama), and 
Hakodate, but before the period closed Hyogo (or 
Kobe), Osaka, and Niigata had been included, and 
foreigners were allowed in certain " concessions " of 
Kyoto and Yedo (Tokyo). 

It is needless to say that missionaries came to re- 
side in Japan just as soon as allowable. The Prot- 
estants who first landed in Japan in the capacity of 
missionaries were Rev. J. Liggins and Rev. C. M. 
Williams (later bishop), of the American Protestant 
Episcopal Church. In fact they reached Nagasaki a 
month or two before the treaties went into effect. 1 

1 These two pioneer missionaries are still living, although neither is at 
present in Japan. Bishop Williams resided in Japan till December, 1903, 
when he returned to the home land. 

9 



IO CHRISTIANITY IN MODERN JAPAN 

In the fall of 1859 the missionary force was in- 
creased by the arrival of J. C. Hepburn, m. d., 1 of the 
Presbyterian Church North, in October, and Rev. S. 
R. Brown, 2 D. B. Simmons, m. d., 2 and Rev. G. F. 
Verbeck, 2 of the Dutch Reformed Church, in Novem- 
ber. In the spring of i860 Rev. Jonathan Goble, of the 
American Baptist Free Missionary Society, arrived. , 

During the first decade, 1 859-1 869, of the gospel' 
in New Japan, these four American missions were the 
only Protestant societies at work there, but the per- 
sonnel of the missions was largely changed through 
removal, transfer, death, and reinforcements. In 1869 
the Church Missionary Society (British) and the 
American Board of Commissioners for Foreign Mis- 
sions entered the Japanese field. 

Roman Catholic missionaries too, re-entered Japan 
as soon as possible. In 1862 the church in Yokohama, 
and in 1865 that at Nagasaki, were dedicated. In 
connection with the latter service occurred a mar- 
velous event which Pope Pious IX. honored by the 
appointment of a " greater double feast " to be cele- 
brated forever in Japan under the name of " The 
Finding of the Christians." For it was no less an 
event than the discovery of thousands of Christians 
who had kept their ancestral faith in secret, but dis- 
closed themselves after the dedication. 3 And in the 
following year, 1866, the Nagasaki priest, Father 
Petitj ean, was appointed vicar-apostolique of Japan. 

1 Still surviving, in America. 2 Deceased. 

3 For details of this discovery, see Cary's "Japan and its Regenera- 
tion," pp. 79-81, and Ritter's "History of Protestant Missions in 
Japan," App. 



PERIOD OF PREPARATION, 1859-1873 II 

Moreover, it was in 1864 that Father Nicolai came 
to Japan, but about ten years later when the Russian 
Church formally began work in that country. 

Inasmuch as the anti-Christian edicts were still upon 
the bulletin boards, and were even specially renewed in 
1868 by the new imperialism of the restored emperor, 1 
public Christian work was attended with great diffi- 
culty and serious dangers. Meetings might be held in 
such places as the Catholic and Protestant churches, 
constructed partly at least for the services of Occidental 
Christians ; or even in the United States Legation, as 
when the first formal service in Yedo was held. 

But such services were attended almost entirely by 
foreigners, for Japanese, if caught there, would be in 
danger of losing their lives. The old inherited prej- 
udice against Christianity w T as still omnipotent, and 
even frightened Japanese away from positions like 
that of teacher of the vernacular to the missionaries. 

The man employed by Rev. Mr. Ensor as a teacher was ar- 
rested in 1870, and remained in prison for two and a half years. 
The next year Rev. O. H. Gulick' s teacher was arrested, together 
with the latter' s wife. For a long time it was impossible to find 
where they had been sent. The teacher died a few months later 
in prison. In 1872 a person who assisted Mr. Gulick to rent a 
house in Kyoto was arrested and charged with the offense of 
trying to have the city opened to Christianity. He and his 
family were imprisoned in his own house. 2 

1 Two of these new edicts ran as follows: "The evil sect, called 
Christian, is strictly prohibited. Suspicious persons should be reported 
to the proper officers and rewards will be given." "With respect to 
the Christian sect, the existing prohibition must be strictly observed. 
Evil sects are strictly prohibited." 

2 From Cary's "Japan and its Regeneration," pp. 85, 86. 



12 CHRISTIANITY IN MODERN JAPAN 

Thus the chief work of this period was necessar- 
ily very quiet and private, and consisted mainly in 
studying the language and in gradually overcom- 
ing the prejudice against foreign things. The latter 
was accomplished in different ways, but largely by 
English teaching, dispensary work, tactful conduct, 
and holy living. 

This was, of course, a period of " firsts " in the 
records of Japanese Christendom. In 1864 occurred 
the first baptism, that of Yano Riyu, by Rev. J. H. 
Ballagh, in Yokohama. The second baptism was 
that of Wakasa-no-Kami and brother, by Doctor Ver- 
beck, in Nagasaki in 1866. The following year saw 
the publication of the first tract, " Easy Introduction 
to Christian Doctrine," and the first dictionary, that 
of Doctor Hepburn, whose work stood so long without 
a rival in the field. In 1869 the first lady missionary, 
Miss Mary Kidder, now Mrs. E. Rothesay Miller, 
arrived ; and in 1870, after a short stay in Niigata, 
she took over in Yokohama Mrs. Hepburn's classes 
for girls, and afterward opened a school which later 
developed into the present well-known Ferris Semi- 
nary. The first mission school, however, according 
to Doctor Verbeck in his paper before the Osaka Con- 
ference, was that begun by Rev. Christopher Car- 
rothers in Yedo, or Tokyo, in 1869. The first portion 
of Scripture published in Japan in the Japanese lan- 
guage, was a translation of Matthew by Rev. J. Goble 
in 1 87 1. And in 1872 was founded in Yokohama, 
by Mrs. Mary Pruyn and others, the well-known 
" Home," which has been the " spiritual birthplace " 
of so many Japanese women. 



PERIOD OF PREPARATION, 1859-1873 1 3 

As we now look back from our present vantage- 
ground upon this early period, we are greatly im- 
pressed with the idea that the strict enforcement of 
the anti-Christian edict, by the new and supposedly 
liberal government, from 1868 to 1871, was but the 
final dark trial before the bright triumph that was 
soon to follow. It was, for instance, in 1872 that the 
government grants were withdrawn entirely from 
Buddhist and partly from Shinto priests and tem- 
ples. It was in that same year that the Gregorian or 
Christian Calendar was adopted, to go into effect from 
January 1, 1873. Still earlier than that, in 1869, the 
new young emperor had taken his " charter oath " 
that public opinion should be consulted and wisdom 
and ability should be sought after in all quarters of 
the world. In 1871 feudalism was abolished, and 
outcasts were removed from the category of " beast," 
as they had been classed under the old regime, and 
admitted to the ranks of human beings. A postal 
system, telegraphs, railways, docks, newspapers, educa- 
tional institutions, etc., were all established, as inci- 
dental preparation in Christian civilization ; for these 
things broadened the horizon of the Japanese and 
brought them into closer contact with the nations of 
Christendom and instructed them in Christian ideas 
and ideals. On this general subject we add a few 
words from Doctor Verbeck, than whom no one is 
better qualified to speak : 

The general breaking loose from ancestral traditions and the 
very subversion of the old foundations of society, prepared this 
naturally receptive people in a remarkable way for the introduction 
of the gospel. 



14 CHRISTIANITY IN MODERN JAPAN 

But the hopeful movements were not all indirect ; 
there was also direct encouragement ; for 1872 is the 
date of the first Japanese prayer meeting and the first 
Japanese church. The usual week of prayer in Jan- 
uary of that year was repeated after the old-style New 
Year in February, and continued for three months 
until the end of the school year. At the very first 
meeting, and " for the first time in the history of the 
nation [several suppliants] were on their knees in a 
Christian prayer meeting, entreating God . . . that he 
would give his Spirit to Japan as to the early church 
and to the people around the apostles." And on 
March 10, 1872, the first Japanese Christian church 
was organized in Yokohama with eleven members, 
under the name of " Church of Christ in Japan." 

This church was not at the outset a denominational 
organization, although its form of government was 
rather presbyterial. But it is now known as the 
Kaigan Kyokwai, Seashore Church, and is one of the 
churches of the Nippon Kirisuto Kyokwai, The Church 
of Christ in Japan. Its creed was " a simple evangel- 
ical " one, of which the first article read as follows : 

Our church does not belong to any sect whatever ; it believes 
only in the name of Christ in whom all are one ; it believes that 
all who take the Bible as their guide, and who diligently study it, 
are the servants of Christ and our brethren. For this reason all 
believers on earth belong to the family of Christ in the bonds of 
brotherly love. 

Another sign of the endeavor of the various mis- 
sionary societies for co-operation is manifested in the 
first conference, held at Yokohama in September, 



PERIOD OF PREPARATION, 1859-1873 1 5 

1872. "The less than twenty missionaries who at- 
tended it comprised nearly all who were then in 
Japan." A plan of union of the Congregational, 
Presbyterian, and Reformed work was agreed upon, 
but failed to obtain the approval of the home Boards. 
The principal purpose and business of this conference 
was " to devise means for expediting the translation 
of the New Testament, as well as to call forth an ac- 
tive interest in it," and the result was the organiza- 
tion of a " translation committee." 

February 19, 1873, should be a red-letter date in 
the chronology of Christianity in Japan ; for on that 
day was issued the decree which removed the edicts 
against Christianity from the official bulletin boards 
of the empire. This was the first step toward religious 
toleration and liberty of conscience in Japan. 

Toward the close of this period " the sphere of the 
missionaries' opportunities was much enlarged." 

Several had been engaged as instructors in the public schools ; 
students could be induced to live at the homes of the mission- 
aries ; schools established and conducted on a Christian basis 
could be opened ; Bible classes could be formed . . . and the 
people generally came to be in a great measure accessible to 
various direct evangelistic efforts. 

The statistics of this period are far from encourag- 
ing, but should not be neglected. It is stated, for in- 
stance, that there were only about fifteen converts 
during those fourteen years, an average of little more 
than one per year. But figures do lie sometimes ; or at 
least they do not represent the whole truth, but only 
a very small fraction of it. The real results of the 



1 6 CHRISTIANITY IN MODERN JAPAN 

labor of this period have been well stated in Doctor 
Verbeck's paper before the Osaka Conference, and 
may be summarized as follows : 

(i) The missionaries, as a body, had gained the 
confidence and respect of the people. (2) The people 
no longer regarded Christianity with horror and 
aversion. (3) Thousands of volumes of Chinese 
Bibles and other Christian literature had been circu- 
lated. (4) The Japanese language had been dili- 
gently studied. (5) Much useful literary work had 
been done. (6) Translation of the Scriptures was well 
initiated. (7) Much dispensary work had been done. 
(8) Education of the youth of both sexes had made a 
small beginning. (9) Foreign communities were reg- 
ularly supplied with preaching. (10) Many earnest 
prayers and supplications had been offered. (11) One 
joyful day of harvest had come toward the close of 
the period. 

These results, though they " cannot be either ac- 
curately measured or expressed in precise terms " on 
account of their being " of an entirely moral nature," 
are nevertheless of "paramount importance." They 
certainly represent thorough preparation for the work 
to come. 



CHAPTER III 

PERIOD OF FOUNDATIONS, 1873-1883 

THIS period was ushered in under most encour- 
aging circumstances, and continued to fulfill the 
promise of its beginning. The opening year, 1873, 
was the first one of the Gregorian, or Christian, calen- 
dar to be officially recognized. It was also the year, 
as already noted in the preceding chapter, in which 
the edicts against Christianity were removed from the 
bulletin boards ; so that the government no longer 
officially branded the Christian religion as an "evil 
doctrine." This step was taken in accordance with 
the cabled advice of the Iwakura embassy, while still 
in Europe. And in the fall of that year this embassy 
returned from the trip abroad and at once began to 
recommend a more liberal and progressive policy. It 
is true that there were attempts, abortive but costly, 
like the Saga and the Satsuma rebellions, 1875 and 
1877, to check this progressive policy. But in gen- 
eral it maintained itself throughout the period and 
made its influence manifest in marvelous transforma- 
tions in society, business, and administration. The 5 
promise of 1878 to establish prefectural assemblies was 
carried out in two years ; and these assemblies became 
training schools in local self-government and political 
science. And it was in 1880 that new codes modeled 
somewhat along the lines of the codes of Christendom 

were promulgated. In 1881 the promise of constitu- 

b 17 



l8 CHRISTIANITY IN MODERN JAPAN 

tional government was made ; in the following year 
political parties began to be organized. All these re- 
forms were for the purpose of bringing Japan more in 
touch and sympathy with Christian civilization, and 
served to dissipate prejudice against the gospel. 

This period was also one of large increase in 
the number of missionaries as well as in the num- 
ber of missionary societies represented. The year 
1873, according to Doctor Verbeck, is "remarkable 
for having witnessed the arrival of by far the 
largest number [twenty-nine] of missionaries that 
ever came to Japan in any one year, either before or 
after." * This great increase practically doubled the 
number of missionaries and of missionary societies. 
The year 1877 is another star year with an increase 
of twenty new missionaries. A list of names may 
not be particularly interesting, but it may be unusu- 
ally instructive ; and the list of Christian organiza- 
tions entering Japan during the decade under con- 
sideration includes the twenty names given below. 2 

1 Written in 1883. 

2 1873. Methodist Episcopal Church North; Methodist Church of 
Canada (British) ; Society for the Propagation of the Gospel ; Seamen's 
Union ; and the American Baptist Missionary Union, taking over the 
work of the American Baptist Free Missionary Society. 1874. Edin- 
burgh Medical Missionary Society ; the United Presbyterian Church of 
Scotland ; and American Tract Society. 1875. National Bible Society 
of Scotland. 1876. British and Foreign Bible Society ; American Bible 
Society (the first to have an agent on the field) ; the Evangelical Associ- 
ation of North America ; and London Religious Tract Society. 1877. 
Cumberland Presbyterian Church of North America. 1878. Evangeli- 
cal Alliance. 1879. English Baptists and (German) Reformed Church 
of the United States. 1880. Methodist Protestant Church of America 
and Young Men's Christian Association. 1882. Scripture Union. 



PERIOD OF FOUNDATIONS, 1873-1883 1 9 

At the close of 1872 there were only thirty-one 
missionaries on the field; just ten years later there 
were one hundred and forty-five. It is scarcely neces- 
sary to add that such a tremendous increase in the 
number of missionaries and the kinds of Christian 
activity gave a mighty impulse to the work and great 
encouragement to the workers. 

Another foundation of the greatest importance to 
Christian work in Japan, was laid during this period 
in the translation of the Bible. At the Yokohama 
conference in 1872 a translation committee (for the 
New Testament) had been appointed ; it began its 
labors in 1873 and completed them in 1880. In the 
meantime, however, Nathan Brown, D. D., had com- 
pleted what may, for the sake of convenience, be 
called a Baptist version of the New Testament. In 
1878 a translation committee for the Old Testament 
was appointed at a "delegate convention" of Protes- 
tant missionaries in Tokyo ; but in 1880 a new com- 
mittee was chosen, which did not complete its labors 
till 1888, in the next period. Since, however, the 
largest part of the translation work was done in the 
period under consideration ; since three Bible socie- 
ties, two tract societies, and the Scripture Union 
began work in Japan in the same period ; and since 
tracts, books, and magazines began to be circulated, 
it seems quite proper to call this a period of founda- 
tions in Japanese Christian literature. 

This was also pre-eminently a period for laying 
foundations in the very important work of Christian 
education. In 1874 S. R. Brown, D. d., opened in 
Yokohama the first theological class, composed of 



20 CHRISTIANITY IN MODERN JAPAN 

some of the present leaders of the Christian church 
in Japan. In the same year Graham Seminary 
(Presbyterian), now well known as Joshi Gakuin, was 
established in Tokyo. The next year is the date of 
the founding of the Doshisha in Kyoto, Kobe College 
(Female), and Ferris Seminary, Yokohama. In the 
following year, 1875, Miss Kidder established, in 
Tokyo, the first Baptist school for girls. In 1877 a 
Presbyterian Theological Seminary was started in 
Tokyo ; the following year the Baikwa Jo Gakko^ 
the Congregationalist Girls' School in Osaka, was 
opened ; and in 1879 the Kwassui Jo Gakko (Method- 
ist), Nagasaki, was founded. The now well-known 
Aoyama Gakuin (Methodist), which has grown into a 
large institution with several departments, may be said 
to have been born in 1882, when the present capacious 
grounds were purchased on the outskirts of Tokyo. 
This list is not intended to be complete ; but proba- 
bly it is sufficiently illustrative of the point of the 
paragraph. 

The foundation of the present great eleemosynary, 
or philanthropic, work of Christianity in Japan was 
also laid in this period by the establishment of the 
first Christian hospital, in Tokyo, in 1875, and of the 
Akasaka hospital, also in Tokyo, in 1882. Concern- 
ing the former, the following may be interesting : 
" Far out upon the sea shone its banner with the red 
sun of Japan and in it a white cross, inviting suffer- 
ers into its spacious, cheerful waiting room, on the 
walls of which were hanging the Lord's Prayer, the 
Ten Commandments, and the Apostles' Creed, attract- 
ing the attention of all who entered the room, and 



PERIOD OF FOUNDATIONS, 1873-1883 21 

directing the thoughts of those who waited for the 
physician of the body to Him who is the physician of 
the soul. This hall was also used for the instruction 
of Japanese medical students, and for religious and 
scientific lectures." * 

It may not be improper to mention, in this con- 
nection, the establishment in 1875 of an organization 
which, although at first independent, afterward became 
a part of the great Red Cross Society, and although 
the Japan branch was not started under direct Chris- 
tian auspices, its inception was largely due to Chris- 
tian influences. Its banner, with the distinctive 
Christian emblem, naturally suggests the gospel of 
peace, and, as it floats side by side with the imperial 
banner of Japan, it is, we trust, an augury of the 
complete Christianization of this empire. 

This was also the period of the foundations of a 
native Christian ministry in Japan. Reference has al- 
ready been made to classes and schools for the training 
of Christian workers, both male and female. In 1874 
occurred the first ordination of a Japanese ; and the 
significance of this event is not at all lessened by the 
fact that it occurred in Massachusetts. For "the 
first of his race to take upon himself this office " of 
evangelist was none other than the devout Neesima. 
. The first Japanese to be ordained in Japan was Sawa- 
yama, in 1877. The further development of native 
Christians along the line of activity is to be seen in 
the establishment of home mission societies. On 
the other hand, their connection with the rest of 
Christendom was enhanced by the celebration of the 

1 Ritter's " Hist. Prot. Missions in Japan," p. 78. 



22 CHRISTIANITY IN MODERN JAPAN 

IyUther jubilee. This period had many " firsts," 
of which some have already been mentioned. In 
1873 the first church in the capital, Tokyo, was 
organized. On December 27, 1875, appeared the first 
issue of the first Christian paper, " Shichi-ichi Zappo" 
which means literally, " Seven-one Miscellany," and 
may be called " Weekly Miscellany." It was in 1876 
that Christian Sabbath, or Sunday, was officially pro- 
claimed a day of rest instead of the ichi-roku (ones- 
sixes), the first, sixth, eleventh, sixteenth, twenty-first, 
twenty-sixth, and thirty-first of each month. This 
meant, of course, that Sunday became a holiday, not 
a holy day. Before 1880 preaching services had been 
held in private rooms or houses, or in a few church 
buildings, which were also somewhat private ; but in 
that year were held the first Christian open-air mass 
meetings in Uyeno Park, Tokyo, and in theatres 
in Kyoto. The first work among the Ainus also fell 
in this period. 

In 1877 the several Presbyterian and Reformed 
churches joined in the organization of the " United 
Church of Christ in Japan," 1 which has been a 
mighty power in the empire. 

This is also the period of the organization of the 
Kumamoto Band, the Sapporo Band, and the Yoko- 
hama Band, all composed of earnest young men who 
afterward became leaders in various phases of Chris- 
tian activity. 

This period is conveniently ended in 1883 with 
the Osaka Missionary Conference, which also intro- 

1 It is now called simply "The Church of Christ in Japan " (Nihon 
Kirisuto Kyokwai), 



PERIOD OF FOUNDATIONS, 1873-1883 23 

duces us to the next period. Ritter writes of that 
conference as follows : 

In it the different lines of missionary labor of this period come 
together, so to speak, in one central point ; but at the same time 
this conference forms the starting point of numerous impulses for 
a new and exceedingly fruitful epoch of missionary labor. 

In another place he says : 

At the close of this period evangelical Christianity, represented at 
the union conference in Osaka by delegates from all Protestant 
missionary societies laboring in Japan, for the first time makes 
itself felt in the empire as one integral factor, with which the future 
of the country will have to reckon. 



CHAPTER IV 

PERIOD OF POPULARITY, 1883-1889 

WITH the foundations so well laid in so many 
lines of Christian work, as set forth in the 
preceding chapter, it is not surprising that a period of 
unusual activity, extension, and popularity followed. 
A pro-foreign sentiment prevailed, which led not only 
to the wholesale adoption of foreign manners and cus- 
toms, the introduction of the English language into 
the curricula of schools, but even to the advocacy of 
the acceptance of Christianity merely as a matter of 
good policy, because by such a course Japan would 
more easily win her much-desired position of equality 
with the great nations of Christendom. Mr. Fuku- 
zawa, in the "Jiji Shimpo " ina series of articles in 
1884, urged that "Japan ought to accept Christianity 
just for the defense of its national characteristics " ; 
and again in 1885 he reiterated the "dangerous 
watchword" of the nominal "acceptance of Chris- 
tianity from policy." 1 

Some obstacles in the way of the progress of Chris- 
tianity were removed in 1884 by official enactment 
as follows : 

The government announced that the State priesthood of the 
Shinto and Buddhist priests had been abolished, and that the 
right to appoint and dismiss priests had been transferred to the 
religious superiors of the respective sects. In connection with 

1 It was even proposed that the emperor at once receive baptism. 
24 



PERIOD OF POPULARITY, 1883-1889 25 

this the double compulsion of having to register in the parish 
books and of interment in the burial grounds of the native re- 
ligious societies was abolished, and cemeteries were provided 
which were equally accessible to believers of all creeds. 1 

So far as the missionary forces were concerned this 
period opened as the last one closed, as stated in the 
preceding chapter, with the Osaka Conference of 
1883. Again we quote from Ritter : 2 

This conference, as though it were a grand review of mission 
forces and their accomplishments, held in sight of the enemy, 
showed to the astonished Japanese, by the harmonious spirit of 
its transactions, the evangelical church, in spite of its manifest 
divisions, as a mighty, united, spiritual force ; and at the same 
time it gave to the work of the missionaries a new impetus, as 
well by the increased consciousness of their strength and union 
which it awakened as by the profitable exchange of thought on 
various missionary questions. 

The results of this conference will be indicated 
further on in this chapter. 

This short period was one of large increase in the 
number of societies and workers. The new organ- 
izations to enter the field were as below. 3 

1 Ritter's " History of Protestant Missions in Japan," p. 124. 

2 Ibid., p. 102. 

3 1883. Disciples, or Church of Christ. (The Edinburgh Medical Mis- 
sionary Society withdrew in 1883. ) 1885. Presbyterian Church South, U. 
S. A. ; General Evangelical Protestant Missionary Society of Germany ; 
American Society of Friends. 1886. American Methodist Episcopal 
Church South; Women's Christian Temperance Union. 1887. Chris- 
tian Church of America. 1888. Unitarians ; Canadian Church Mis- 
sion ; Berkeley Temple Mission of Boston (united in 1893 with the 
American Board Mission). 1889. Southern Baptist Convention; and 
Christian Alliance. 



26 CHRISTIANITY IN MODERN JAPAN 

The number of foreign missionaries was more than 
doubled, and the number of stations was more than 
quadrupled. The work of each mission, or group of 
missions, was unified by the establishment of general 
conferences, synods, and similar bodies. The cause 
of Christian education was strengthened by the open- 
ing of such institutions as Aoyama Gakuin^ Meiji 
Gakuin, Toyo Eiwa Gakko, etc., and by the expan- 
sion of the work of the Doshisha, with the idea of 
making it a Christian university. And in this plan 
Mr. Neesima was able to interest not merely Chris- 
tian but also non-Christian circles, and to obtain from 
the latter large contributions to an endowment fund. 

This was the period of increased interest in tem- 
perance work along Christian lines. The visit of 
Mrs. Mary Clement Leavitt in 1886 gave a great 
impetus to this phase of the work and led to the for- 
mation of a Woman's Christian Temperance Union 
and local temperance societies in Yokohama, Hok- 
kaido, and other places. Such a movement could not 
fail to arouse a deeper interest in the work of women 
for women, especially as the society displayed activity 
in social reforms. Ritter has remarked on the " re- 
markable phenomenon that at first the number of 
converted women was far behind that of the men." 
And he finds "a probable explanation in the depend- 
ence and the seclusion of Japanese women, and . . . 
in the greater reluctance of Japanese women ... to 
step aside from the lines of popular custom." But 

1 The school was not formally opened on the present location till 
1884, though the land was bought in 1 882, and the school had been 
running in Yokohama since 1879. 



PERIOD OF POPULARITY, 1883-1889 2*] 

in later years the proportion of converts " seems more 
in favor of women." 

It was in 1887 that the Okayama Orphan Asylum 
was founded by Mr. Ishii, the Japanese George Miiller. 

In 1888 the work of Scripture translation was fin- 
ished by the completion of the Old Testament, and 
a Japanese Bible thus became a fact. 

The subject of union was one of the burning ques- 
tions of this period. The spirit of unity manifested 
in the Osaka Conference was one that could not be 
entirely lost, and displayed itself in various ways. 
In the following year the various Episcopal bodies 
formed a union in one Japanese church known as the 
Seikokwai (Holy Catholic Church). And the years 
from 1886 to 1889 were the Olympiad during which 
occurred the earnest attempt to bring about the union 
of the Itchi Kyokwai, under which name the Presby- 
terian and Reformed bodies had been organized since 
1877, and the Kumi-ai Kyokwai, the name adopted 
in 1886 by the churches more or less affiliated with the 
work of the American Board. And although this effort 
culminated in complete failure, it is worthy of atten- 
tion because it illustrates one line of possibility still 
before the Christian churches of Japan. It is interest- 
ing to note that the rock on which the plan for union 
split was not doctrine but church government 1 

Another work which emphasizes the co-operation 
and unity of all Christian believers is that of the 
Young Men's Christian Association. This received 
an unusual impetus from the visit of Mr. L. D. Wish- 
ard in 1889, an( ^ ^ n this year was held at Kyoto the 

1 See Ritter's " History of Protestant Missions in Japan," pp. 220-224. 



28 CHRISTIANITY IN MODERN JAPAN 

first Christian summer school, modeled after that at 
Northfield. 

This was the period in which the word "revival" 
(rebaibani) was introduced into the Japanese lan- 
guage, because the thing itself became a matter of 
actual experience. This too was an outcome, almost 
immediate, of the Osaka Conference. In that city 
"all the denominations held for four weeks union 
prayer meetings," to pray especially for "the out- 
pouring of the Holy Spirit." And "these prayer 
meetings culminated in the revivals which spread 
with ever-increasing power." The outpouring of the 
Holy Spirit was felt also in the great social meeting 
of Japanese Christians in May, 1883. In the Dosh- 
isha in 1884 " the classes spent hours together in 
tears, prayer, or praise." The Sendai revival in 
1886 and the Oita revival in 1888 are worthy of spe- 
cial mention on account of the unusual meetings and 
their wonderful experiences ; but it must be remem- 
bered that these " revivals " were widespread. And 
it is encouraging to observe that one of the results of 
the revivals was " a growing interest in Bible study." 

It will not seem at all strange that all this activity 
on the part of Christians and the popular favor with 
which the gospel was being received should incite the 
Buddhists to active opposition. The latter had already 
learned to imitate Christian methods of work, and 
established schools for young men and even for girls, 
associations, orphanages, temperance societies, sum- 
mer schools, etc. As Ritter aptly remarks, "invol- 
untarily we are reminded of the downfall of Roman 
and Greek Paganism, for there also we see the pagans 



PERIOD OF POPULARITY, 1883-1889 29 

exerting themselves to keep back the unavoidable 
breakdown by imitating Christian institutions." And 
in 1888 and 1889 the Buddhists called in the assist- 
ance of an ally, the great American theosophist, 
Colonel Olcott, who made a tour of Japan. But 
owing to dissatisfaction between him and the Japa- 
nese Buddhists, he finally canceled engagements and 
returned to Ceylon. 1 

This period may be fittingly brought to a close in 
1889, the year of constitutional government and local 
self-government. The new constitution, modeled on 
that of Germany, was promulgated on February 11, 
1889. This "Magna Charta " of Japan granted to 
the Japanese not only political and social privileges, 
but also religious liberty. The twenty-eighth article 
of that constitution reads as follows : " Japanese sub- 
jects shall, within limits not prejudicial to peace and 
order, and not antagonistic to their duties as subjects, 
enjoy freedom of religious belief." 

The establishment of local self-government in 
April, 1889, is also worthy of special mention here, 
because it tended to spread the cause of liberty and 
to emancipate the mind from the old narrow ideas 
and prejudices. Both constitutional government and 
local self-government, moreover, are fruits of Christian 
civilization. 

1 See Ritter's " History of Protestant Missions in Japan," pp. 134-146. 



CHAPTER V 

PERIOD OF REACTION, 1889-1899 

IT is natural that such unusual activity as was por- 
trayed in the preceding chapter should be fol- 
lowed by a lull ; for it is a law of psychics as well as 
of physics that action and reaction are equal. The 
causes of the reaction in Japan were partly internal 
and partly external, partly intellectual and partly 
social and political. For it should be clearly under- 
stood that the apathy which prevailed for a time with 
reference to Christianity was but one phase of a 
reaction against foreign ideas all over the empire. 

Nor was this reaction at all abnormal ; it was the 
natural result of various easily explained causes. In- 
deed, it might even be said that the previous condition 
of affairs was unnatural. There had been such a 
rage and craze for things foreign that occidentalizing 
was carried to an extreme. It seemed to be sufficient 
to say that anything was foreign to secure its whole- 
sale adoption, regardless of usefulness or suitability. 
The Japanese, like the Athenians, were looking for 
some new thing, and so many new things were pre- 
sented as almost to swamp them. The anxiety not to 
be behind the times led them into ludicrous excesses, 
especially in social manners and customs and in 
mercantile enterprises. 

The political affairs of Japan were also of such a 
nature as to develop inordinate conceit and a senti- 
3° 



PERIOD OF REACTION, 1889-1899 31 

merit of hostility to foreigners and their institutions. 
The failure of Japan to obtain what her people re- 
garded as simple justice in her international relations 
provoked a feeling of Chauvinism which was carried 
to an extreme. The seeming injustice of the so-called 
Christian powers in refusing to admit Japan to the 
comity of nations on terms of equality aroused a strong 
resentment, which naturally extended even to the 
religion professed by said Western nations. 

At the same time domestic politics also engaged 
the interest of the people and distracted their atten- 
tion from moral and religious subjects. In 1889 the 
constitution was promulgated and local self-govern- 
ment was established. On July 4, 1890, the first na- 
tional election for members of a house of representa- 
tives was held ; and in November of that year the 
imperial diet opened its first session. Popular inter- 
est was quite largely devoted to the political questions 
of the day as they came up, and the energy of the 
nation was spent in the political contests of this 
experimental period of constitutional government. 

The war with China in 1894 and 1895 also affected 
Christian work unfavorably in at least two ways : it 
tended to " stimulate both the military spirit and the 
national confidence to a harmful degree " ; and it con- 
tributed largely to the development of material pros- 
perity. A strong spirit of commercialism, with its 
greed for wealth, sprang up and deadened the moral 
and religious impulses The " engrossing character" 
of the industrial and commercial prosperity which 
followed that war truly " affected most profoundly the 
life of the churches." 



32 CHRISTIANITY IN MODERN JAPAN 

It is, however, only fair to add that the war with 
China was also beneficial to Christianity in several 
ways — particularly in the unusual opportunities for 
evangelistic work among the soldiers and sailors, and 
in the evidences that Christian soldiers manifested 
that Christianity did not, as claimed by opponents, 
weaken the feelings of courage and patriotism. 

But there were also internal causes, intellectual 
causes, that attacked the churches and weakened, if 
they did not deaden, the spiritual life. The Unitarian 
" embassy,' ' which came out with a great blare of 
trumpets wielded no little influence and accomplished 
considerable, not so much in construction as in de- 
struction. A wave of rationalism "chilled enthusiasm 
and checked the faith of many." The new theology 
also " spread rapidly and widely and wrought sad 
havoc with the faith of some who had been looked 
upon as leaders of the young church." Especially was 
this true of many of the famous Kumamoto Band ; but 
it was not true of the Sapporo Band and the Yokohama 
Band, which remained firm. 

And yet this period was not all disappointing ; it had 
many encouraging features. The number of mission- 
ary workers was still further increased, not only by 
additions to the missions already on the field, but also 
by the coming of new missions, as follows : Interna- 
tional Missionary Alliance, Scandinavian Alliance, 
Universalists, Lutherans, Hephzibah Faith Mission, 
Salvation Army, United Brethren, and Seventh Day 
Adventists. In one case, that of the Baptists, it was 
a period of large reinforcements. Several schools, now 
flourishing, were organized during this period. The 



PERIOD OF REACTION, 1889-1899 $$ 

Canadian Methodist Mission established its important 
work of the Central Tabernacle, Tokyo. The Baptists 
opened work in the Riukiu (Loo Choo) Islands. Bible 
distribution was extensively carried on, especially in 
the barracks, and a copy of the holy Scriptures was 
presented to his majesty the emperor. 

But while this period was not one of great exten- 
sion, it was one of much intension, one of organization 
and union. Young Men's Christian Association work 
was re-organized by Mr. Swift, and the first Japanese 
secretary was appointed for Tokyo, in 1890, in the 
person of Mr. Niwa, who is still engaged there. The 
work of the Young People's Society of Christian En- 
deavor was also started here in 1892. The temper- 
ance work was enlarged and strengthened by the 
visits of Misses Ackerman, West, and Parrish and 
was unified in 1898 by the organization of the Na- 
tional Temperance League. In 1890 the Bible and 
Tract Society's work was unified, and in 1898 the 
Japan Book and Tract Society was organized. Con- 
ferences, or annual meetings, were organized in va- 
rious missions, and the Methodist Conference had to 
be divided on account of geographical conveniences. 

In 1890 the question of revision of the Presbyterian 
Confession of Faith came up in Japan, as it had come 
up elsewhere, and it was finally settled in a very 
practical way by adopting simply the so-called " Apos- 
tles' Creed " with a brief introductory preamble, " de- 
signed to guard it against an unhistorical Unitarian 
interpretation." 1 

1 See "Tokyo Missionary Conference,'- pp. 886, 887 ; also Chapter 
XIII. of this book. 

C 



34 CHRISTIANITY IN MODERN JAPAN 

The excessive spirit of nationalism and independ- 
ence of foreign control manifested itself in both en- 
couraging and discouraging phases. It was very en- 
couraging, of course, to have many Kumi-ai churches 
become entirely self-supporting, and to have other 
Christian churches in various names striving earnestly 
to attain self-support. But it was very discouraging 
to encounter such ebullitions as that in case of the 
Doshisha, the trouble in connection with which finally 
necessitated the visit of a deputation from America 
and legal measures before it could be settled. 

The war with China, as already stated, affected 
mission work both favorably and unfavorably. The 
opportunities for hospital service were utilized and a 
special privilege of Christian chaplains (imonsht) to 
attend the army was gladly accepted. On the whole, 
that war tended to assist mission work, both directly 
and indirectly, particularly in the encouragement of 
" the cosmopolitan spirit and the idea of personality," 
or in the gain of " precious world-consciousness and 
self-consciousness." 

This was a special period of visitation by prominent 
Christian lecturers and evangelists, like John H. Bar- 
rows, d. d., Mr. John R. Mott, and Rev. G. C. Need- 
ham. The work of John R. Mott deserves further 
mention, because it culminated in the organization of 
so many student Young Men's Christian Associations 
in both government and private institutions, and in 
their amalgamation into the Students' Young Men's 
Christian Association Union. 

The reactionary movement in educational circles 
reached its climax in 1899, when the department of 



PERIOD OF REACTION, 1889-1899 35 

education issued an instruction, directed nominally 
against all religious instruction, but practically 
against Christian instruction, in public or private 
schools officially recognized by the government as 
having an equal standing with government institu- 
tions. This militated very seriously against several 
mission schools which had obtained such licenses for 
the sake of the attendant privileges of postponement 
of conscription and entrance into higher institutions. 
The agitation against the rescript culminated in a 
large and representative educational convention of 
those interested in Christian education held January, 
1900, in Tokyo. 

This period was one in which philosophical mate- 
rialism aided commercialism in stifling spiritual and 
religious ideas. It was constantly maintaining that 
" religion is superfluous " to educated men. 

A few social and political events of this period are 
worthy of mention at least on account of their indirect 
connection with Christian matters. The very fact, 
for instance, of the celebration of the silver wedding 
of their majesties the emperor and the empress in 1894 
was a pleasing recognition of a Christian social cus- 
tom. The new civil and commercial codes recognized 
Christian standards in their requirements. The re- 
moval in 1897 of arbitrary restrictions on the freedom 
of the press and of public meetings furnished better 
opportunities for the propagation of the gospel, both 
by literature and by preaching. 

Even before the closing years of this period, espe- 
cially in connection with the Mott campaign among 
young men, there were signs that the reaction had 



36 CHRISTIANITY IN MODERN JAPAN 

spent itself and that a re-reaction was coming. The 
better appreciation of Japan manifested on account of 
her easy success in the war with China ; the public 
acknowledgments that her power was greater than 
commonly supposed ; and the final success of the at- 
tempts for a revision of the treaties on terms of 
equality, removed feelings of bitterness, occasions of 
friction, and causes of prejudice. When Japan, ad- 
mitted to the comity of nations, thus became one of 
the " powers " of Christendom, and gained her politi- 
cal and judicial autonomy, in 1899, the period of 
reaction practically came to an end. 



CHAPTER VI 

PERIOD OF REVIVAL, 1899- 

WE come now to the present period in both the 
secular and the Christian history of Japan. 
It was ushered in by the new treaties which went 
into effect in July and August, 1899. In political 
history the adjective "cosmopolitan" may appropri- 
ately be applied to the period, because such an appel- 
lation is a token of the ever-widening horizon of 
Japan's ideas and ideals. The first ideal was " Japan 
for the Japanese" ; the second was " Japan for Asia " ; 
and the third is " Japan for the world." The Japa- 
nese have outgrown " native Japan " and " Asiatic 
Japan " into " cosmopolitan Japan." The first ambi- 
tion was merely a national Japan ; the second was an 
Asiatic Japan ; the present is an international, or cos- 
mopolitan Japan. She has become one of the great 
world-powers. 

The last year of the nineteenth century saw new 
Japan not only admitted theoretically by new treaties 
to the comity of nations, but also practically engaged, 
in alliance with the great powers of the West, in 
maintaining in China the principles of Occidental, 
or Christian, civilization. 1 In fact, in those Boxer 
disturbances of 1900 and 1901, the Japanese behaved 
with more Christian spirit than some of the so-called 
Christian nations themselves. 

1 See note at end of chapter. 

37 



38 CHRISTIANITY IN MODERN JAPAN 

The second year of the twentieth century saw 
Japan's claim to be a world-power still further recog- 
nized and thus confirmed by her admission to the 
Anglo-Japanese alliance. 

In domestic politics, the last year of the previous 
century saw the spread of political privileges among 
the people by the extension of the electoral franchise. 
All such movements are both effects and causes of 
Christian civilization. 

One way in which the new regime under the re- 
vised treaties has directly benefited mission work is 
by throwing Japan wide open, not only for travel 
without the vexatious passport system, but also for 
residence without restrictions. The result has been 
that missionaries are no longer concentrated in a few 
large cities, chiefly the open ports and foreign conces- 
sions, but are scattered all over the empire. More- 
over, under the new codes and laws, mission property 
can be securely held by mission bodies duly incorpo- 
rated. Thus missionaries are setting up more Chris- 
tian homes as object-lessons of Christian truth. And 
a significant illustration of the unrestricted field open 
to Christian propagandism in Japan is the fact that 
a gospel ship, called " Fnkuin Maru" is permitted to 
cruise freely among the islands of the Inland Sea, 
with the Stars and Stripes flying from the masthead. 

The establishment of a woman's university 1 in 
Tokyo in the opening year of the new century may 
not improperly be considered as a fruit of mission 
work. Female education in Japan owes all that it is 
to-day to the gospel. At first it was almost entirely 

1 See " Chautauquan, " April, 1902. 



PERIOD OF REVIVAL, 1 899- 39 

in the hands of missionaries, who alone seemed to re- 
alize the necessity of a better training for the mothers 
of the nation. And it was the benefits of these schools 
that aroused the government and individuals to more 
earnest efforts in behalf of public and private institu- 
tions for female education. The Christian kinder- 
gartens too are model institutions, whose good influ- 
ence is more and more coming to be recognized even 
in official circles. And it is most encouraging that 
the principal institutions for both the lower and the 
higher education of women are largely under Chris- 
tian influence. 

It is, by the way, a singular fact that one of the 
most conservative institutions in Japan is the Depart- 
ment of Education, which often fails to keep pace 
with the general progress. And it falls to the dis- 
credit of this department of the government that the 
reactionary spirit lingered there longer than in most 
other places and led to that Instruction on religious 
teaching mentioned in the preceding chapter. 

But there has since been a great improvement and 
there is a greater appreciation of the benefits of a 
symmetrical three-sided training — not merely of body 
and mind, but also of the heart. Foreigners are again 
welcomed as teachers of English, and are generally em- 
ployed through the agency of the Young Men's Chris- 
tian Association, in order that men of good character 
may be secured. They are allowed, in most cases, to 
carry on Bible classes among the students outside of 
the school premises, and are proving themselves a 
great assistance to the Christian cause. 

The wedding of H. I. H. Prince Haru and the birth 



40 CHRISTIANITY IN MODERN JAPAN 

of two sons as legitimate offspring of a monogamic 
union have caused great rejoicing in Christian circles, 
which have been striving so hard for the disestablish- 
ment of concubinage and the recognition of Christian 
marriage and the Christian home. 

And another of the great Christian movements of 
this period along the same line is the crusade against 
the social evil. It is unnecessary to repeat the details 
of this movement. It is sufficient here to state that 
thousands of girls have been freed from the terrible 
slavery of the brothels, some of which have been 
compelled to close up; public opinion has been 
aroused ; the number of visitors to brothels has 
largely decreased ; and the tone of society has been 
purified. And yet from Christian America have come 
to Japan the missionaries of that modern phallic cult 
known as Mormonism. 

The work among factory girls has also assumed 
great importance and is being carried on as vigorously 
as possible in many places. The present period seems 
to be in Japan as elsewhere one of emphasis on the 
power of the gospel in regenerating society. 

This is also the period of phenomenal sales of 
the Bible or portions of the Bible. The unusual 
'success of Messrs. Snyder, Brand, and others in this 
work is still fresh in our memories. 

This period is also showing a great increase in the 
ways and means of union or associated effort. The 
Sunday-school L,esson Helps, issued by the co-opera- 
tion of Baptists, Congregationalists, Methodists, Pres- 
byterians, et al. are extensively used. The General 
Conference of Protestant missionaries held in Tokyo 



PERIOD OF REVIVAL, 1 899- 4 1 

in October, 1900, gave a tremendous impetus to the 
desire for greater unity. 1 

The Taikyo Dendo movement, resulting in a great 
revival, was an object-lesson of what is possible in 
this line. The continued growth of the Young Men's 
Christian Association, the Young People's Society of 
Christian Endeavor, the Woman's Christian Temper- 
ance Union, and other inter-denominational institu- 
tions, shows similar examples. The plan for the 
union of seven Methodist missions in one Japanese 
Methodist church bids fair to be successful. The 
standing committee of Co-operating Missions is prov- 
ing its raison^etre. The Japan Sabbath Alliance is 
another effort in the same direction. The special 
work at the Osaka Exposition has piled Ossa on 
Pelion, so far as concerns proof of the possibilities 
of practical co-operation in general evangelistic work. 
And last, but not least, comes the Union Hymnal, by 
which four-fifths of the Japanese Christians unite to 
" praise God from whom all blessings flow." 

Almost all these plans for Christian unity or co-op- 
eration were the direct outcome of the Tokyo Mis- 
sionary Conference, which, therefore, demands some 
special mention. It had been intended that there 
should be a conference of missionaries early in the 
nineties ; but, as that time fell in the period of 
reaction, circumstances seemed unfavorable. Thus 
seventeen years elapsed between the Osaka and the 
Tokyo conferences. The plans for the latter were 
admirably made and successfully carried out ; the 

1 See "Proceedings Tokyo Missionary Conference," Meth. Pub. 
House, Tokyo. 



42 CHRISTIANITY IN MODERN JAPAN 

attendance was large and representative; the pro- 
gramme was very interesting and instructive; the 
spirit was intensely devotional; therefore, it is no 
wonder that its results were far-reaching. The con- 
ference, like that of Osaka, only in a larger degree, 
was a vivid object-lesson of what Christianity was 
doing in Japan. And it was in every way a history- 
making conference. 1 

The chief credit of the Taikyo Dendo movement 2 
does not belong to the missionaries, although they 
most heartily supported it and contributed in many 
ways to its success, but should be given to the Japa- 
nese Christians. They initiated it, planned it, man- 
aged it, and even financed it to a large extent ; and 
they also enjoyed it. It was a great pleasure to see 
their evident delight in having a large share in such 
a wonderful movement in which there were thousands 
of inquirers and hundreds of converts. And the best 
results of the great revival may be found, not simply 
in the conversion of unbelievers, but also in the real 
revival of the Japanese church and the development 
of a stronger desire and a greater responsibility for 
the conversion of their fellow-countrymen. Taikyo 
Dendo was a very important stage in the evangelization 
of Japan. 

Young Men's Christian Association work received 
a great impulse during this period. The second 
Mott campaign was really a part of Taikyo Dendo 
with special reference to the student class, and was 

1 See "Proceedings Tokyo Missionary Conference," Meth. Pub. 
House, Tokyo. 

2 See "Pentecost in Japan," in Appendix. 



PERIOD OF REVIVAL, 1 899- 43 

attended with much success. In 1901 a city Young 
Men's Christian Association Union was organized ; 
and in 1903 this was merged with the Student Young 
Men's Christian Association Union into a single body. 
The work of the Young Men's Christian Association 
in all its branches has been strengthened by the ar- 
rival of four more secretaries from America, making 
six in all. The number of Japanese secretaries has 
also increased and several city associations have been 
organized. A special feature of Young Men's Chris- 
tian Association work is now that of a kind of bureau 
to provide Christian men as English teachers in Japa- 
nese schools. 

In January, 1904, the first Young Women's Chris- 
tian Association secretary arrived in the person of 
Miss Morrison. And that work has just launched 
an organ in the form of a magazine called " Young 
Women of Japan." 

The evangelistic work of the last few years has 
been aided by such visitors as Dr. Torrey, Dr. Pente- 
cost, Dr. Franson, and Dr. C. C. Hall, who, each in 
his own way, presented various phases of gospel truth. 

The present period in the history of the gospel in 
Japan is pre-eminently a " wide-open " one. It is pos- 
sible to obtain an attentive listening almost anywhere. 
The opportunities for work are practically limited 
only by the means, time, and strength of the worker. 
The Russo-Japanese war is in some ways a distrac- 
tion from regular channels of work, but it is in many 
ways the opening of new and grand opportunities. 
In connection with the war, for instance, the lead- 
ing statesmen of Japan are realizing the necessity of 



44 CHRISTIANITY IN MODERN JAPAN 

putting into practice the constitutional provision for 
religious freedom. The new Japan which is to emerge 
from the present conflict will more than ever need the 
old gospel of Jesus Christ in its life. 

Note. — In 1870, the edict prohibiting the Christian religion 
was still on the public bulletin boards in Japan, and it was worth 
a man' s life to be caught reading the Bible, as thousands of Roman 
Catholics had just been deported and cruelly tortured. In that 
very year a man was arrested and imprisoned because he was a 
missionary's teacher. In 1900 the Japanese troops were officially 
engaged, together with those of Christian nations, in rescuing 
Christian missionaries and Chinese converts from mobs ; and mis- 
sionaries driven out of China were finding refuge in Japan, where 
their lives and their property were as secure as in the home lands. 
Verily, what had God wrought in thirty years in Japan ! 



CHAPTER VII 

ROMAN CATHOLICS IN JAPAN 

A CONSIDERATION of Roman Catholics in new 
Japan requires a reference to Roman Catholics 
in old Japan. It was the great Jesuit missionary 
Francis Xavier, who in 1549 introduced Christianity 
into that country. He and his successors labored 
so faithfully and successfully that at the beginning of 
the next century there w T ere about one million Chris- 
tians in various parts of Japan, especially in Kinshiu. 
But political complications, internal and external, and 
religious jealousies brought on a terrible persecution 
in which the church was practically extinguished. 

Fire and sword were freely used to extirpate Christianity. Con- 
verts were wrapped in straw sacks, piled in heaps of living fuel, 
and then set on fire. Many were burned with fires made from 
the crosses before which they were accustomed to bow. Some 
were buried alive. . . The power of our religion to uphold and 
sustain even in the midst of torture was never more strikingly 
illustrated, and the ancient Roman world produced no more will- 
ing martyrs than did Japan at this time. 1 

During the period when Japan was secluded from 
the world and Christianity was rigorously excluded 
from Japan, attempts were now and then made by 
zealous priests to effect an entrance into the forbidden 

1 Peery's "Gist of Japan," p. 155. See also "The Religions of 
Japan " (Griffis), and "History of Japan During the Century of Early 
European Intercourse" (1542-1651), by Murdoch and Yamagata. 

45 



46 CHRISTIANITY IN MODERN JAPAN 

land. In the early part of the seventeenth century 
one Sidotti succeeded in getting put ashore in Kin- 
shiu, and he was taken to Yedo and kept in confine- 
ment. The Roman Catholic Church kept up the form 
of an organization in Japan by bestowing on certain 
missionary bishops sent to Asiatic countries the "bar- 
ren title of vicar apostolique of Japan." And in the 
early part of the seventeenth century the L,oo Choo 
Islands became the rendezvous of Roman Catholics 
who hoped from there to gain an entrance in some 
way into Japan proper. 

As soon as the French treaty with Japan went into 
effect (in 1859) Roman Catholic missionaries came to 
Japan, but at first had to conduct themselves with the 
utmost caution and really limit their labors to minis- 
trations in behalf of the foreign residents in Nagasaki, 
Yokohama, and Hakodate. Churches were built for 
such purposes ; that at Yokohama was dedicated in 
1862, and the one at Nagasaki was dedicated in 1865 
to the memory of the twenty-six martyrs who had 
suffered death in that city in 1597. Within less than 
a month, on St. Patrick's Day, March 17, 1865, oc- 
curred the wonderful scene which is known as "The 
Finding of the Christians," and finally resulted in the 
discovery of thousands of Catholics who had " kept 
the faith " handed down during the centuries. 

Thus, in spite of the absence of all exterior help, without any 
sacraments — except baptism — by the action of God in the first 
place, and in the next by the faithful transmission in families of 
the teaching and example of the Japanese Christians and martyrs 
of the sixteenth and seventeenth centuries, the sacred fire of 
the true faith, or at least a still burning spark of this fire, had 




The Roman Catholic Cathedral, Nagasaki 



ROMAN CATHOLICS IN JAPAN 47 

remained concealed in a country tyrannized over by a govern- 
ment the most despotic and the most hostile to the Christian 
religion. All that was required was to blow upon this spark and 
to rekindle its flame. 1 

But the secret soon leaked out, and as Christianity 
was still an officially proscribed religion in Japan, the 
persecutions were renewed. In 1868 the edict against 
Christianity was republished and ordered enforced. 
Christians were tortured, beaten, imprisoned, deported, 
and forced to hard labor in the mines. " It is calcu- 
lated that between 1868 and 1873 from six thousand 
to eight thousand Christians were torn from their 
families, deported, and subjected to cruel tortures, so 
that nearly two thousand died in prison." But in 
1873 the government withdrew its anti-Christian 
edicts from the official bulletin boards, set free all the 
Christian prisoners, and allowed exiles to return to 
their homes. 

For the past thirty years the history of Roman 
Catholicism in Japan has been " one of most gratify- 
ing progress," according to an official publication. 
Nuns had been introduced in 1872, and "soon had 
several native postulants." The first Japanese nun 
of modern times, " also the first to die," was a young 
woman named Kataoka, known as "Sister Margaret," 
who was " the sister and daughter of martyrs," and 
" herself died quite young from the effects of the ill- 
usage she had endured as a child in jail, where she 
saw her father perish under the blows of the exe- 
cutioner." A native clergy has been developed ; 
the first Japanese priest was ordained in 1883. The 

1 See Ca$y and Ritter for details of this event. 



48 .CHRISTIANITY IN MODERN JAPAN 

ecclesiastical organization has developed to keep pace 
with the growth of the church. At first there was only 
one vicarate of Japan ; in 1876 this was divided into 
two ; in 1888 another was created ; and in 189 1 a fourth 
was organized. In 1890 the first provincial synod of 
Japan was held at Nagasaki, and Pope I,eo XIII. 
seized this opportunity to announce the formal creation 
of the Japanese hierarchy, which thus secured a recog- 
nized position in the community and the church. 

The hierarchy of Japan was divided into the four 
sees of Tokyo, Nagasaki, Osaka, and Hakodate. The 
metropolitan see was fixed at Tokyo in charge of an 
archbishop ; the other sees are in charge of bishops. 
" With the creation of the hierarchy the (Roman 
Catholic) Church of Japan entered upon an entirely 
new era of her history." 

It may be noted in passing, that the first synod just 
mentioned was held twenty-five years after the dis- 
covery of the Christians and in the very church 
where that wonderful event had occurred. 

Who could then have told Father Petitjean that twenty-five 
years later would be assembled at the foot of the same altar four 
bishops, with over thirty missioners and native priests, and that 
his first meeting with a few poor women who were praying to 
Santa Maria would have had such rapid and consoling results ? 

The Roman Catholic mission in Japan has had 
much prejudice and opposition against which to con- 
tend ; it has had to meet not only the general but 
also special hindrances, of which two may be men- 
tioned, as set forth by Doctor Peery : * 

1 "The Gist of Japan," pp. 163, 164. 



ROMAN CATHOUCS IN JAPAN 49 

1. The genius of the Catholic Church is not adapted to Japan. 
The priority of the spiritual over the temporal ruler, the exalta- 
tion of Church over State, the allegiance required to a foreign 
pope, the unqualified obedience to foreign ecclesiastical authority, 
. . . come into conflict with the strong national feeling now ani- 
mating the Japanese, and seem to them to conflict with the great 
duty of loyalty. The celibacy of the clergy and the rite of ex- 
treme unction are also very unpopular. 

2. The past history of Catholicism in Japan also militates very 
much against its progress. The people recognize it as the spe- 
cific form of Christianity that the government in former times 
felt bound, for the sake of its own safety, to persecute to the 
death. They cannot forget that, although under great provoca- 
tion, it dared bare its arm against the imperial Japanese govern- 
ment and inaugurate a bitter rebellion. In their work to-day the 
priests encounter all of these objections and must satisfactorily 
explain them away — a difficult task. 1 

But, as ever and everywhere, the Roman Catholic 
missionaries, male and female, have been carrying on 
their work with complete devotion and self-sacrifice 
in a quiet and unostentatious manner ; and they are 
overcoming to a large extent the above-mentioned 
prejudice and opposition. 

The mission requires that its workers should live according to 
the precepts of evangelical poverty, and so, aside from lodging, 
it allows only twenty-three yen ($11.50) a month to European 
missionaries. It is misery for those who have no private means. 
Nevertheless, there are several who must content themselves with 
this pittance and live on such modest resources. Strange to re- 
late, it is just these last who succeed best in evangelization. The 
Japanese people, being themselves poor, listen more readily to 
an apostle who lives a life of privation than to one who has a 
modest competence. 

1 We are inclined to think that this objection is now less general than 
local.— E. W. C. 

D 



50 CHRISTIANITY IN MODERN JAPAN 

So writes a Catholic father; 1 and it must be ac- 
knowledged that the style of living of the Catholic 
is quite different from that of the Protestant, so far 
as missionaries are concerned. Explain as one will 
there seems among the former a greater endurance of 
hardness. And, so far as believers are concerned, 
those of the Catholics are perhaps of a poorer class 
than those of the Protestants. At least, the writer 
just quoted complains that the fifty-eight thousand 
Catholics of Japan contribute hardly two thousand 
yen annually. It is of at least passing interest to note 
the following phase of Roman Catholicism in Japan : 
There are two colonies of Trappists in the northern 
island of Yezo, not far from Hakodate. One is a 
colony of monks, the other of nuns ; and they are 
about seventeen miles apart. They have been there 
for some time, and have lived so quietly as until 
recently to be practically unknown to the world. 
It was at first conjectured by the Japanese that 
they were Russian convicts escaped from Saghalien. 
The male recluses number seven Frenchmen, four 
Dutchmen, one Italian, and one Canadian. They 
have four horses and six oxen, which they use for 
agricultural purposes only, as they are vegetarians. 
They make butter and cheese and cultivate a large 
area of land. The Japanese authorities are said to 
appreciate highly " the excellent models they furnish 
and the good agricultural methods they teach to the 
people of the country." They divide their time 
between prayer and farm work. 

1 See "The Christian Movement in its Relation to the New Life in 
Japan," Second Issue, 1904. 



ROMAN CATHOLICS IN JAPAN 51 

Silence is imposed on them during several hours daily. They 
rise at two A. m. and employ themselves in regular tasks, accord- 
ing to the direction of their leader, whom they obey implicitly. 
The sisters number only eight, but two Japanese candidates have 
recently presented themselves. They are said to spend their 
time in gardening, the cultivation of flowers, and dairy work, as 
well as in reading and meditation. These Trappist fathers and 
sisters belong to the famous order of Cistercians, founded in the 
twelfth century in Normandy. The Cistercians, it is said, choose 
by preference the most insalubrious and least frequented lands 
and by their efforts fertilize and transform them, but in Japan 
they are located in one of the best portions. 

" The Catholic Church throughout the East is noted 
for its splendid charities. It is doing more to care 
for the helpless, aged, and infirm than all the Protes- 
tant bodies combined." This is the testimony of a 
Protestant; 1 and the claim of a Catholic, the one 
quoted above, 2 is as follows : 

If the Catholic Church occupies a relatively modest place in 
the work of publication and of education, she takes, neverthe- 
less, the first rank in works of charity. . . And so she maintains 
in twenty-one orphanages, the enormous number of one thousand 
five hundred and sixty children (one thousand three hundred and 
seventy-eight girls and one hundred and eighty-two boys) picked 
up, so to speak, in the streets. About one hundred thousand yen 
is spent annually in maintaining these unfortunate ones. . . A 
work still greater than that of the orphanages and at the same 
time more consoling is that which consists in visiting the sick, 
whatever their rank may be, in the different hospitals. . . I have 
several times heard that Protestantism is the religion of the upper 
classes and Catholicism that of the people. 

Truly, Catholic philanthropy cannot be gainsaid. 

1 Doctor Peery, in "The Gist of Japan," pp. 164, 165. 

2 In the pamphlet mentioned above. 



CHAPTER VIII 

GREEK CATHOLICS IN JAPAN 

THE work of the Greek, or Russian, Church in 
Japan centers in every respect around one man, 
Nicolai Kasatkin. He first came to Japan in 1861 as 
chaplain to the Russian consulate in Hakodate. As 
his duties were not onerous, " for several years he de- 
voted himself to a careful study of the Japanese lan- 
guage." Thus he has become "one of the most 
scholarly and eloquent speakers (of Japanese) among 
the foreign residents of Japan " ; and he is also able 
to read Japanese literature at first hand. 

His first convert, baptized in 1866, was a Buddhist 
priest who had sought him to revile him, but was 
quietly induced to study Christianity. In 1869 
Nicolai, as he is always called, returned to Russia, 
and, having persuaded the holy synod to establish a 
mission, came again to Japan in 1871 and made Tokyo 
the headquarters of his work. But the first church, 
of about one hundred members, was organized in 1872 
at Hakodate. 

In 1879 Nicolai again visited Russia, where he was 
consecrated bishop of the Greek Church in Japan. 
This visit was also the occasion for obtaining funds 
for a cathedral in Tokyo. The bishop of St. Peters- 
burg made the first subscription and gave the move- 
ment his hearty indorsement. The largest subscriber 
was a Moscow merchant, who one day came to Bishop 

52 




Bishop Xicolai 



GREEK CATHOLICS IN JAPAN 53 

Nicolai and made him a present of ten thousand 
roubles. When asked for his name he declined to 
give it, and only said, "God knows." Before the 
completion of the cathedral his gifts had amounted 
to seventy-five thousand roubles. Other friends of 
the mission gave generously. One of the most beau- 
tiful and commanding sites had been secured, and 
upon this the finest and most elaborate building used 
for Christian purposes in Japan was erected. The 
cathedral bears the name of the Cathedral of the Res- 
urrection. The area of the edifice is eleven thousand 
four hundred and sixty-six square feet ; the height of 
the central dome is one hundred and fifteen feet, and 
that of the bell tower is one hundred and twenty-five 
feet. The building operations covered seven years, 
and the total cost was one hundred and seventy-seven 
thousand five hundred and seventy-five yen. 1 

As already intimated, Bishop Nicolai is a man of 
strong personality, and has impressed himself upon 
the people of Japan, especially upon the membership 
of the church known in Japanese as the (Russian) 
Orthodox Church. He has had only a very few Rus- 
sians to assist in the work. One, Anatoli, a young 
man of great promise, was in Japan for eighteen 
years and was then compelled by ill-health to return 
to Russia, where he died. Others have stayed only 
a short time, or have assisted in connection with 
other duties, as, for instance, in the Russian legation. 
The Japanese suspicions that Russian religious prop- 
agandise! is covertly related to Russian political 

1 From sketch of Bishop Nicolai, by Rev. G. W. Taft, in the "Japan 
Evangelist." 



54 CHRISTIANITY IN MODERN JAPAN 

schemes have been the chief reason for largely dis- 
pensing with the assistance of his fellow-countrymen. 
Nicolai's remarkable personality and his tact in utiliz- 
ing Japanese workers have made a profound impres- 
sion and have neutralized to a considerable extent the 
prejudice arising out of political animosity to Russia. 
It is interesting to note that in common parlance in 
Tokyo the cathedral is called simply "Nicolai." 

A glimpse of his daily life and work has recently 
been given in the " Japan Evangelist," l from which 
we quote as follows : 

Father Nicolai sympathizes profoundly with the evangelists in 
their hard life and grants all the aid in his power, at the same time 
earnestly urging upon the churches the importance of helping their 
evangelists and pastors. And these nearly two hundred pastors 
and evangelists who preach the gospel while enduring hardness 
have a worthy example in the bishop himself. Being, of course, 
unmarried, he has no house of his own. This man, who in Rus- 
sia would be fit for a minister of State, has not only no home of 
his own, he has no property, hardly anything at all. In a corner 
of the cathedral at Surugadai, a room of eight mats (twelve feet 
square) serves as office, bedroom, and dining room. The furni- 
ture consists of a table, a bed, two chairs, a small bureau, book- 
shelf, and book-rack. There is not a single article of ornament. 
He has also a small reception room where he receives every one, 
student or minister of State alike. As for clothes, he has one or 
two suits for special occasions and two or three ordinary suits for 
summer and winter. Bishop though he is, he has a scantier 
wardrobe than some of us. In his room no clock is seen. The 
plain silver watch he carries was given him by relatives. He has 
no finger rings or other such ornaments, of course. His best pair 
of spectacles is framed in silver. I have friends, evangelists, who 
have finer watches and spectacles than the bishop. 

1 Translated from the "Fukuin Shimpo," by B. C. Haworth, D. D. 



GREEK CATHOLICS IN JAPAN 55 

As to daily habits : He rises at six A. M. and breakfasts at half- 
past six on a bit of bread and a cup of tea. Butter and the like 
he does not use at all. At half-past seven, the year round, he 
goes to his translation. The New Testament, prayer books, and 
other important literature used in the Set Kyokwai were all pre- 
pared by the bishop and his helpers. He works till noon, with 
an intermission of ten minutes. At noon he takes luncheon, con- 
sisting of two or three very plain articles. He then takes a siesta 
till about two P. m. From two p. m. he transacts business with 
his secretaries and managers for several hours. From six to nine 
p. m. he works as in the forenoon. As he takes no evening meal, 
he has really but one meal a day. l 

The whole business of the church is in the hands of this one 
man, Father Nicolai, with his sixty-eight or sixty-nine years. 
On this account he never takes a summer vacation. We usually 
go away for a month in summer, but he remains summer and 
winter working away in the little room described above. Here 
he works without relaxation the year through. In my opinion 
Father Nicolai does more work than the eight ministers of State 
in Japan put together. 

Most of the Japanese priests of the church are Nico- 
lai's " sons in the ministry and have gladly followed 
his leadership," and many of them have been educated 
and trained in Russia. In Japan, however, are schools 
for boys and girls, in the former of which instruction 
is given in the Russian language " so that the church 
literature might be accessible and of value to the stu- 
dents." There is also a large library. A theological 
school is conducted in Tokyo, where assistants are 
trained for the work under the bishop's immediate 
supervision. Church magazines are published and 
the Christian literature of the church is growing. A 

1 The light breakfast above mentioned not counting as a meal, ap- 
parently, in the mind of the writer. — Tr. 



56 CHRISTIANITY IN MODERN JAPAN 

translation of the Bible is under way ; the New Testa- 
ment is already finished. 

The expenses of the mission in Japan come to about 
seventy-two thousand yen per year. This amount is 
met by a meagre grant from a small foreign mission 
society, by individual contributions (mainly from 
priests, rarely from nobles and rich merchants, in 
Russia), and by the donation of Bishop Nicolai's own 
episcopal salary. The evangelists of the church 
receive meagre compensation. 

The work of the Russian mission is strongest in 
the Hokkaido, where there are more than twenty 
churches, and in the northern part of the main island, 
and weakest in Kiushiu and Shikoku. The total 
number of churches in the empire is two hundred 
and sixty, of which not a single one is wholly self- 
supporting. Once more we quote from the " Fukuin 
Shimpo" : 

At present the membership of the Nikon Sei Kyokwai totals 
twenty-seven thousand nine hundred and sixty-six. There are 
forty pastors (priests), one hundred and forty evangelists, about 
thirteen editors and translators, seven or eight professors in a 
theological school, twelve or thirteen teachers in a girls' school, 
seventy-eight theological students, sixteen students in a training 
school for evangelists, and eighty-three students in a woman' s theo- 
logical school. Besides these there is a large number of teachers of 
singing and ten or more priests employed in various ways. The 
students of the theological schools, girls' school, etc., are nearly all 
boarding pupils whose expenses are borne by the church, about 
one-third of the mission funds going for school expenses. 

Father Nicolai is the only missionary in the Sei Kyokwai, but 
as a religionist he is a pattern in his life of self-conquest, self- 
control, and unresting industry. We may be ever so poor, but 
we cannot be poorer than Father Nicolai. We may be ever so 




The Greek Cathedral 



GREEK CATHOLICS IN JAPAN S7 

diligent in labor, but we cannot excel him in the amount of work 
done. He is now nearly seventy years old. 

The existence of the Set Kyokwaioi to-day is due to the labors of 
Father Nicolai. 1 The policy of his mission is to evangelize Japan 
through Japanese alone. No effort is made to introduce foreign 
customs into Japan apart from the customs inherent in universal 
Christianity. The aim is to establish a truly Japanese church. 

In methods no attempt is made at external show. The one 
method of the Sei Kyokwai is a method of the utmost quiet and 
mental concentration, viz., expounder and hearers sitting together 
in a quiet room tasting the gospel. Instead of noisy "lecture 
meetings," like the blare of trumpets in the ears of hundreds of 
auditors, our method is to sit in the secret room urging sinners to 
repentance by the light of the gospel. The kingdom of Christ is 
not to be organized from students seeking novelty nor from peo- 
ple who are amused with the striking terms of the so-called 
"New Theology," but it is to be made up of repentant and 
converted sinners. 

There is one more special point that must not be 
passed unnoticed, for it is most remarkable. In the 
magnificent cathedral in Tokyo, to quote from Peery's 
"Gist of Japan": 

One may hear the finest choral music in the empire. Those who 
believe it to be impossible to train well Japanese voices have but 
to attend a service at this cathedral to have their ideas changed. 
A choir of several hundred voices has been trained to sing in per- 
fect harmony and the music is inspiring. Travelers who have 
heard the music of the most famous cathedrals and churches of 
Europe and America say that this will compare favorably with the 
best The development of music in the Greek Church of Japan 
has been marvelous. 

In the language of still another, " it really seems that 
a miracle has taken place." Of course " the great 

1 Bishop Nicolai might most appropriately say of that church, "C'estmoi." 



58 CHRISTIANITY IN MODERN JAPAN 

cathedral dome, like a magnificent sounding-board, ad- 
ding to the effect, " produces what possibly the grand 
organ and immense choir could not alone produce. 
But " incessant practice and constant drill " also de- 
serve credit for the remarkable result. 

This is perhaps the most appropriate place to refer 
to the subject of religious toleration * in Japan, for in 
connection with the Russian Church has been mani- 
fested the most significant proof that the constitutional 
provision for religious freedom is not to be a dead let- 
ter. When the Russo-Japanese war broke out, Russian 
sympathizers in the West began to claim the sympa- 
thy of Christians on racial and religious grounds and 
to warn against the dangers of " the yellow peril " 
and the "heathen Japanese." In Japan too, Budd- 
hists began to attempt to arouse prejudice against the 
Russian Church members in particular and Christians 
in general on the ground that Japan is a Buddhist 
country while Russia is a Christian nation. This 
movement was having no little weight, especially in 
the country districts, when the government issued 
instructions rebuking such an attitude. The prime 
minister, Count Katsura, in an interview with Rev. 
Honda, a Christian, said, " I sincerely hope that no 
one will be betrayed into the error of supposing that 
such things as differences in race or religion have any- 
thing whatever to do with the present complication." 

1 See also " Religious Liberty in Japan," Chapter XX. 



CHAPTER IX 

BAPTISTS IN JAPAN 

THE history of Baptist mission work in Japan 
may be properly divided into three periods ; one 
from i860 to 1872 ; another from 1872 to 1889 ; and 
still another from 1889 to the present time. The first 
period was under the auspices of the American Bap- 
tist Free Missionary Society ; the second was under 
the auspices of the American Baptist Missionary 
Union and the English Baptists ; and the third is that 
of the work of the American Baptist Missionary 
Union, the English Baptists, and the Southern Bap- 
tist Convention. In the first and second periods, the 
workers were changing often and reinforcements were 
few. In the third period, especially in the first two 
years (1889 and 1890), the American Baptist Mission- 
ary Union received large accessions ; and in 1889 the 
Southern Baptist Convention opened work, and in the 
past few years has sent out several new missionaries. 
The first two periods may be united into one, that 
of foundations ; and the third period is certainly one 
of expansion. 

Baptists enjoy the distinction of having, as a sailor 
in Commodore Perry's fleet, one who had joined the 
expedition expressly for the purpose of spying out 
the land with reference to mission work. In Com- 
modore Perry's official report this man is mentioned 
as "one of the marines named Goble, a religious 

59 



60 CHRISTIANITY IN MODERN JAPAN 

man." Among the Japanese whom the expedition 
had picked up on the way was one Sentaro, to whom 
the sailors gave the nickname of Sam Patch. Goble, 
" finding in his docility and intelligence promise of 
good fruit from a properly directed religious training, 
had begun with him a system of instruction which 
he hoped would not only make the Japanese a fair 
English scholar, but a faithful Christian." 1 Sam 
Patch united with the Baptist church in Hamilton, 
N. Y., and awakened a hope in the minds of Chris- 
tians in America that he would lead many of his 
countrymen to a knowledge of Christ. 2 But this hope 
was not realized. 

Goble, having pursued a course of study in the 
Theological Seminary at Hamilton, came out to Japan 
in i860, with his wife, as the first missionaries of the 
American Baptist Free Missionary Society. They 
lived in Yokohama where, if various reports may be 
believed, Goble distinguished himself as a rigidly 
orthodox and strenuous Christian of the militant 
type. Moreover, the first portion of the Bible to be 
printed in Japan in the Japanese language was the 
Gospel of Matthew, translated by Goble and published 
in 1871. 

In the following year (1872) the American Baptist 
Free Missionary Society transferred its work in Japan 
to the American Baptist Missionary Union, under 
whose jurisdiction thus fell not only Goble but also 
Nathan Brown, d. d. These two came to Japan in 
1873 ; Goble, however, soon resigned ; but others were 

1 Commodore Perry's official report. 

2 Doctor Verbeck, at Osaka Conference. 



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apBR^jtjBBB* Sfe.rTaJp^ 


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BAPTISTS IN JAPAN 6l 

added to the mission in the same year. Doctor Brown 
at once gave himself to the work of translation, for 
which he was unusually gifted. In March, 1873, the 
first Baptist church in Japan was organized ; it origin- 
ally consisted only of the missionary families ; but 
in July of the same year the first Japanese convert x 
was baptized. 

In 1874 the Arthurs removed to Tokyo and shortly 
afterward opened on Suruga Dai a girls' school which 
has developed into the Sarah A. Curtis Home, still in 
that locality. In the year following (1875), the first 
women missionaries arrived in the persons of Miss 
Kidder and Miss Sands (now Mrs. Brand), both of 
whom are still on the field ; 1875 was also the date 
of the baptism of the first Japanese woman. We quote 
from Miss Kidder's paper on " James Hope Arthur " 
before the conference of 1892 : 

The Kanda River, which flows between Suruga Dai and Hongo, 
was our first baptistery, and into this were led, from time to time, 
sixteen who professed faith in the living Christ. Mr. Arthur with 
his own hands made a safe path down the steep embankment, 
and in this stream on November 6, 1875, the first Japanese 
woman, Uchida Hama, known to have received Christian bap- 
tism, was buried with Christ, from this grave to rise and work 
with her risen Redeemer. 2 

The first Baptist church in the capital of the em- 
pire was organized in 1876. It was three years later 
that Kawakatsu, who was originally one of the Yoko- 
hama band trained by S. R. Brown, d. d., but had 
afterward joined the Baptist church, became the first 

1 Not counting Sam Patch. 

2 She still survives, happy in the faith. 



62 CHRISTIANITY IN MODERN JAPAN 

ordained native Baptist minister. The same year 
(1879) is the date of the arrival of Rev. (now Dr.) A. 
A. Bennett and wife, who are the senior couple of the 
Baptist mission in Japan. 

It was likewise in 1879 that the English Baptists 
established their work in Japan through Rev. W. J. 
White, who had already served several years as a 
teacher in both private and government schools. 
Their work was finally transferred to the American 
Baptist Missionary Union in 1900. 

In the work of translating the New Testament into 
Japanese, the Baptists had no mean share. For about 
eighteen months, Dr. Nathan Brown, the veteran 
linguist, who had already translated the New Testa- 
ment into Assamese, sat with the union committee 
in Japan. But finally, on account of conscientious 
views concerning the proper translation of baptizo and 
its derivatives, he resigned from that committee and 
continued his labors alone. In 1879 ne na ^ the pleas- 
ure and the honor of publishing the first translation 
of the New Testament into Japanese. And although, 
for obvious reasons, this version does not enjoy a 
wide circulation, it is generally acknowledged to be 
clearer, simpler, and truer to the original than the 
other version. A remarkable tribute to the excel- 
lence of Doctor Brown's translation appeared in 1895 
in a Pedobaptist magazine, called " Kirisuto-kyo" to 
the effect that students of the Bible " who understand 
English should use the Revised version, and that 
those who read Japanese only should use the New 
Testament published by the Baptist mission." ! It 

1 "Gleanings," January, 1896. 



BAPTISTS IN JAPAN 63 

is not expected that this version will ever come into 
general use ; but it will always be useful as a work 
of reference. 

The classes for preachers which Mr. Bennett started 
in 1879 were organized in 1884 into a theological 
seminary. At first each school year consisted of two 
terms, each of four months, in which the students 
alternated, so that one set studied in school while 
another set worked in the field as evangelists. In 
1888 a fixed curriculum was adopted, but irregularity 
in attendance as well as lack of teaching force ren- 
dered it impossible to divide the students into classes 
and made it necessary to teach them as a body. 

In 1886 Mr. and Mrs. Carpenter arrived and opened 
their work in Nemuro. This year is also the date of 
the death of the Baptist Nestor, Doctor Brown, who, 
in spite of the number of his years, which amounted 
to almost eighty at his death, was most indefatigable 
in labor. He died loved and mourned by both Japa- 
nese and foreigners. His constant prayer became his 
epitaph : " God bless the Japanese." 

The period from 1889 till the present time has been 
denominated, so far as Baptist work is concerned, the 
period of expansion. It was opened by the arrival of 
ten or more new missionaries in 1889 and several 
others in 1890. It may seem a little peculiar that such 
large reinforcements should come at just that time, 
which was the height of the anti-foreign and anti- 
Christian reaction. But although it was a rather dis- 
couraging epoch in Christian work in Japan, it was 
nevertheless a good opportunity for new missionaries 
to devote themselves to the language study which is 



64 CHRISTIANITY IN MODERN JAPAN 

such an important preparation for active work. Thus 
the new missionaries of the American Baptist Mis- 
sionary Union and the Southern Baptist Convention 
were fully prepared later to improve the excellent 
opportunities afforded by the revival of interest in 
the gospel. 

From about the very beginning of the work of the 
American Baptist Missionary Union in Japan the im- 
portance of female education was recognized. Miss 
Sands and Mrs. Brown in Yokohama, Mrs. Arthur 
and Miss Kidder in Tokyo, were the pioneers in this 
work. The first formally organized school was that 
now known as the Sarah A. Curtis Home, opened in 
Tokyo by Miss Kidder in 1875. The work among 
girls in Yokohama has grown into the present Mary 
A. Colby Home. The other schools all date from the 
second period of Baptist work in Japan — Sendai and 
Chofu 1 from 1891 and Himeji from 1892. Kinder- 
gartens came still later in organization. That in 
Kobe under Mrs. Thomson was the pioneer, dating 
from 1894, while the two in Tokyo date from 1897. 
The girls' schools and kindergartens are now among 
the mightiest forces in the Baptist work in Japan. 

The education of boys was sadly neglected in Bap- 
tist work until a comparatively late period. It is 
true that there had been no little attention paid in a 
somewhat desultory way to primary schools, where 
boys and girls were educated together or even where 
boys alone were educated. But no provision was 
made at all for the secondary and higher education 
of boys until less than a decade ago. It was not until 

1 Burned down in 1902. 



BAPTISTS IN JAPAN 65 

the fall of 1894 that the writer was appointed and not 
until February of 1895 that he arrived in Japan to 
start a school which eventually received the name of 
Duncan Academy. Its growth has been slow and 
steady, both in number of students and in equipment, 
but thanks to the generosity of Mrs. Robert Harris, 
Mr. E. M. Runyan and others, it now has a fine, 
plant with good prospects. In April, 1904, it opened 
with the first-year class of a three years' higher or 
college course. 

In 1894 Mr. Bennett, after just a decade of faithful 
labor in charge of the theological training work in 
Yokohama, gave over the presidency of the seminary 
to Rev. (now Dr.) J. L,. Dearing. At the same time 
the institution moved into new buildings, including 
a dormitory and a recitation building, to which has 
more recently been added a residence for the presi- 
dent, making altogether a valuable plant. Moreover, 
the curriculum has been improved, the standard of 
admission raised, and the work of the school expanded 
in many ways. The alumni of the seminary have 
been holding most important positions in Baptist 
work in different parts of Japan, from Nemuro in the 
extreme north to Kyushu and the Riukiu Islands in 
the extreme south, and even abroad, especially among 
the Japanese on the Pacific coast of the United States 
of America. 

It was under Baptist auspices that mission work 
was opened in the Riukiu (I^oo Choo) Islands in 1891. 
The means for this expansion of our work was pro- 
vided by a Scotch Presbyterian lady, whose interest 
therein was aroused by Rev. R. A. Thomson. The 



66 CHRISTIANITY IN MODERN JAPAN 

man to institute this work was Mr. Hara, who thus 
enjoys "the honor of being the first Christian Jap- 
anese evangelist to take up work " among that people. 
Mr. and Mrs. Thomson made their first visit to the 
islands in 1892. 

By the generosity of the same Scotch family men- 
tioned above, the Baptist mission was enabled to open 
work in 1899 among the islands of the Inland Sea, 
famed for its beauty. This work is carried on by 
means of the gospel ship " Fukuin Mam" in charge 
of Captain Luke W. Bickel, who is, indeed, " a rare 
man for this special field and fitted in every way for 
this peculiar pioneer work." 

It was only by an accident that the Southern Bap- 
tist Convention was not among the very first societies 
on the Japanese field after it was opened to the work. 
In i860 two missionaries of theirs started for Japan 
but were lost at sea, and others who had intended to 
come later were prevented by the Civil War. An 
interval of almost thirty years passed before mission- 
aries were again appointed and started for Japan (1889). 
The pioneers were Brunson and McCollum, the latter 
of whom is still in the work and may honestly say of 
it, Magna pars fid. These men lived a short time in 
Kobe and Osaka in study of the language, but in 1892, 
after a consultation with the missionaries of the Mis- 
sionary Union, removed to Kyushu, which was to be 
their special field. The harmony and co-operation 
that have marked all relations between the two Bap- 
tist bodies have been a source of great pleasure and 
comfort to all. 

The evangelistic work of the Baptists in Japan has 



BAPTISTS IN JAPAN 67 

not been limited to any special locality or district, as 
in the case of some missions, but has been spread out 
over an extensive area. Its stations, for instance, 
stretch out, with larger or smaller gaps, from the 
Hokkaido in the extreme northeast to Kyushu in the 
extreme southwest, and jump over to the Riukiu 
Islands. At a few points it reaches to the west coast. 
The chief stations, in geographical order, are Nemuro, 
Otaru, Morioka, Sendai, Mito, Tokyo, Yokohama, 
Kyoto, Osaka, Kobe, Himeji, " Ftikuin Maru" Chofu, 
Kokura, Fukuoka, Nagasaki, Kagoshima, Kumamoto, 
and Naha. The biggest gaps in Japan proper are 
between Yokohama and Kyoto, Himeji and Chofu. 
There appears to be still plenty of land to be pos- 
sessed, but where are the possessors ? We may rejoice 
over what has been done, feel ashamed of what has 
not been done, and push on with renewed vigor and 
faith to what is to be done. 

Note. — The Baptist missions in Japan publish a ' ■ baby organ ' ' 
in the form of a bi-monthly English magazine called * ' Gleanings. ' ' 



CHAPTER X 

CONGREGATIONAUSTS IN JAPAN 

THE survey of the work of the American Board l 
in Japan must include in its vision what are 
called the Kumi-ai churches. Most of them have 
had more or less connection with the work of the 
mission ; some originally had no relation at all ; but 
all are now affiliated with each other and indirectly 
with the missionaries, so that they should be classed 
ecclesiastically under the same head. These Kumi-ai 
churches " form the most powerful and influential 
body of independent Christians in Japan." They 
have their own Home Mission Society and their own 
annual meeting, to which they invite the Congrega- 
tional missionaries as corresponding members. 
Therefore, it is perfectly proper, as well as convenient, 
to include them in this chapter. 

It was on July 13, 1869, that the Prudential Com- 
mittee of the American Board adopted a resolution 
recommending the Board to open a mission in Japan ; 
it was in September of that year that the Board, in 
session at Pittsburg, authorized the opening of the 
mission ; and it was November 30, 1869, when Rev. 
(now Dr.) and Mrs. D. C. Greene, arrived at Yoko- 
hama, and these entered formally into the new field. 
It will be seen at once that the American Board 

1 "American Board of Commissioners for Foreign Missions," is the 
full title. 
68 



CONGREGATIONAUSTS IN JAPAN 69 

opened its Japan work ten years later than the Ameri- 
can Episcopal, Dutch Reformed, and American Pres- 
byterian Boards, and nine years later than the Bap- 
tists. But the results of its work, as a whole, will 
compare quite favorably with those of any of the 
Boards which have worked in Japan. 

From the very outset the work of the American 
Board was varied ; for the missionaries have included 
those interested, not merely in evangelistic, educa- 
tional, and publication work, but also in medical, 
eleemosynary and sociological lines. Moreover, one 
of the very earliest of their missionaries was "the 
unyielding champion of self-support." The number 
rapidly increased, until in 1888 it was above one hun- 
dred and included those from different sections of the 
United States and of various schools of thought. 1 

There is no doubt that one reason for the success 
of the work of the American Board in Japan has 
been the peculiar character of the relationship of 
their missionaries with the native workers ; while a 
still greater reason may be found in the fact that their 
Japanese associates have been unusually able men, 
with the gift of leadership. It is only by means of 
such that a strong, self-supporting native church can 
be built up. It is never doubted that the missionary 
can instruct the native ; but it is not always acknowl- 
edged that the native can teach the missionary. But 
it was the wise policy of the American Board mission 
in Japan " to trust the native leaders, believing that 
their knowledge of native conditions was as good as 
ours, if not better." 

1 At present the number is much smaller. 



*JO CHRISTIANITY IN MODERN JAPAN 

Among the Japanese who materially assisted in the 
upbuilding of the Kumi-ai churches, two stand out 
most prominent and can be mentioned without in- 
vidiousness. These two are Neesima (properly Ni- 
ishima) and Sawayama. The story ! of the former is 
so well known that it need not be repeated here ; it is 
so intensely romantic that it is well worth frequent 
reading. If ever a man was providentially raised up 
to be a Christian leader among the Japanese it was 
Neesima. He holds the distinction of being the first 
Japanese ordained to the ministry. Without him the 
Doshisha could never have been founded ; it grew 
rapidly under his management, and it declined after 
his death. 

In him Japan has lost one of its foremost men, and the work 
of missions its apostle. In him, it may be said, the spirits of 
Old and of New Japan were united in the noblest sense. . . This 
purified Samurai spirit, this devotion to the country and at the 
same time to Christ, which Neesima embodied in himself — this 
it is which the students mean when they speak — as they love to 
do — of the Doshisha Seishin, the "Doshisha spirit" 

When he was once urged to "become a great public 
man," he stated the aim of his life to be to " produce 
hundreds and thousands of Neesimas who can work 
for this country." 

Sawayama is not perhaps so well known as Nees- 
ima, but did a work of immeasurable importance in 
preaching and practising self-support. When he 
came back from study in America, he was not 
11 spoiled" as so many have been, but was humble 

1 See "Joseph Hardy Neesima" (Davis) and "Life and Letters of 
Joseph Hardy Neesima " (Hardy). 




Rev. J. H. Neesima, LL. D. 



CONGREGATIONAUSTS IN JAPAN 7 1 

enough to accept the pastorate of a small church in 
Osaka at six dollars per month, with the idea that 
teaching and translating would make up enough for 
his living until his church could give him full sup- 
port. It certainly seemed like an experiment doomed 
to failure from the outset, but it proved " a grand 
success," as the following statements show: 

The Naniwa church, at the end of five years, had increased its 
yearly contributions from seventy to seven hundred dollars. It 
had started another independent church in Osaka and made a 
beginning of Christian work in nine other places. It had also 
established a Christian girls' school in the city. 

Sawayama was the first Japanese to be ordained on 
Japanese soil and the first to stand for self-support, in 
the practice of which he shortened his own life. 1 

It was, of course, quite inevitable that the remark- 
able success of the policy of self-support should lead 
to independence of missionary control, in matters not 
merely of finance and management, but also of faith. 
But absolute independence in all things is the goal of 
the native church, and " 'tis a consummation devoutly 
to be wished." 

It is, however, natural in the transition from one 
condition to another that there should be some mis- 
understanding and unpleasantness. And the friction 
between foreigner and native was enhanced by the 
intensity of the prevalent anti-foreign feeling. In 
1895 the native Home Mission Society, toward which 
the Japanese had been contributing only one thou- 
sand yen per year, relinquished the subsidy hitherto 

1 See "The Modern Paul of Japan" (Naruse). 



72 CHRISTIANITY IN MODERN JAPAN 

received from the mission. This led to increased con- 
tributions from the Japanese Christians, so that the an- 
nual income amounts to five thousand or six thousand 
yen. In 1903 it celebrated its twenty-fifth anniversary. 

As the Home Mission Society is unable to take over 
all the work to be done where there are no self- 
supporting churches, the mission aids such places in 
the support of evangelists. But it is the policy " to 
give the least financial aid," so that the " local Chris- 
tians may bear the responsibility of caring for their 
evangelists." The present relations between the Con- 
gregational missionaries and the Kumi-ai Christians 
are "on the basis of equality and mutual sympathy." 

The question of the orthodoxy of these Kumi-ai 
churches has been a burning one ; but it scarcely falls 
within the scope of this book to discuss controversial 
points. It is quite evident that the theological dis- 
cussions which have prevailed in the West have had 
their influence upon the thought of the young Chris- 
tian church in Japan, and have possibly been felt 
more in Kumi-ai circles than in others. It is, per- 
haps, true that so-called " Liberalism," " New The- 
ology," " Higher Criticism," have found more favor 
among Kumi-ai Christians than among others. Some 
of the old leaders of the famous " Kumamoto Band " 
have completely lost their faith, and churches have 
been weakened by doubt. But the common Kumi-ai 
creed reduced to its lowest terms, "though short, 
seems to contain the essential." 1 

1 We believe in the one infinite and perfect God, who is revealed in 
the Bible as Father, Son, and Holy Spirit. 

We believe in Jesus Christ, who, being God, became man, and for 



CONGREGATION AUSTS IN JAPAN 73 

The educational work of the American Board and 
the Kumi-ai churches has been and is of tremendous 
importance. The Doshisha alone deserves a chapter ; 
for in spite of its checkered career it has been a great 
power in Japan, and as we cannot believe that prayers 
and tears and lives have been poured out in vain for 
that institution we think that it will have a grand 
future. Kobe College mantains high rank among the 
institutions for female education in Japan. The 
Baikwa Jo Gakko, in Osaka, is " the first Christian 
school established in Japan without the aid of Board 
money " ; it was founded by Sawayama's efforts. The 
Bible Women's School in Kobe has sent out many 
graduates into Christian work. The " Glory Kinder- 
garten," in Kobe, claims to do u the highest grade of 
kindergarten work done in Japan." 

The American Board is one of the few mission 
Boards which has carried on medical work in Japan. 
First, Doctor Berry, and afterward Doctor Taylor, 
have been eminently successful in their labors. The 
physician could often go where others could not ; 
his medical skill, combined with tact and sympathy, 
opened many fields of work in early days. But now, 
on account of the abundant supply of efficient Jap- 
anese physicans, there is no special need for medical 

the sake of saving a sinful world, took on himself our infirmities, died, 
and rose again. 

We believe in the Holy Spirit, the giver of new life. 

We believe in the Bible, which was given by the influence of God 
and which makes us wise unto salvation. 

We believe in the holy church, baptism by water, the holy Supper, 
the Lord's holy day, the everlasting life, the resurrection of the dead, 
and righteous rewards and punishments. 



74 CHRISTIANITY IN MODERN JAPAN 

missionaries. There is, however, a grand field for 
Christian Japanese physicians. The present war has 
demonstrated what Japanese physicians can do, and 
there is no less call for them in the field of Christian 
effort than in others, and no less success awaits them. 

The American Board and Kumi-ai Christians have 
also been foremost in eleemosynary and sociological 
work. The Okayama Orphanage is the "first" of its 
kind in every sense of the word, 1 in Japan. Mr. 
Tomioka and Mr. Hara, w T ho are prominent and suc- 
cessful in prison work, deserve mention here. The 
latest institution is the Factory Girls' Home in Mat- 
suyama. In Tokyo, however, is an institution known 
as Kingsley Hall, modeled after Occidental " settle- 
ments " ; it is in charge of a Christian, Mr. Katayama, 
and it emphasizes religious teaching. 

The credit of the first Christian paper in Japan be- 
longs to the American Board in the " Schichi-ichi 
Zappo" (Weekly Miscellany), started in 1876. The 
missionaries have also done an immense amount of 
literary work in the vernacular, in the writing of 
tracts, commentaries, and religious treatises, both ex- 
pository and apologetic. They have also published 
several valuable books in English. 2 The Keiseisha, a 
publishing house in Tokyo ; the Fukisansha, a pub- 
lishing house in Osaka, and the Fukuin Printing 
Company, in Yokohama, are carried on by Kumi-ai 
Christians. " Mission News " is the title of an able 
monthly published in English by the mission. 

1 At least among Protestants. 

2 See books by Atkinson, Cary, Davis, DeForest, Gordon, and Gulick 
mentioned in Bibliography. 



CONGREGATIONAUSTS IN JAPAN 75 

Rev. A. D. Hail, d. d., a Presbyterian missionary 
of Osaka, bears witness as follows : 

This third of a century [1869-1903] has seen the development 
of the Kumi-ai churches, a body of some twelve thousand Chris- 
tians, who wield an immense influence in the nation, far beyond 
the circle of their own immediate membership, and with a pulpit 
that numbers amongst its members men of great intellectual worth 
and spiritual power. 



CHAPTER XI 

EPISCOPALIANS IN JAPAN 

TO this group of missions belongs the honor of 
possessing the first Protestant missionaries who 
reached Japan under regular appointment, z. e., Revs. 
John L,iggins and C. M. Williams. The former 
reached Nagasaki May 2, 1859, even "before the 
actual opening of the ports," and the latter arrived 
toward the end of the following month. Both of 
these men had already been engaged in mission work 
in China under the American Episcopal Mission. 
Mr. Iviggins unfortunately was compelled by sickness 
to return permanently to America in i860, but has 
always retained an active interest in foreign missions. 1 
Mr. Williams later became the first Episcopal bishop 
for Japan under the title of " Bishop of Yedo." He 
was first appointed (in 1865) bishop of China, with 
the added care of Japan, but in 1874 he was relieved 
of China and had the charge of Japan only until 
1889, when he resigned. 2 He is now the senior bishop 
in the American Episcopal Church. 

For a decade the American Episcopal Mission alone 
represented the group under consideration ; but in 1869 
Rev. G. Ensor and wife came out as the first mis- 
sionaries of the Church Missionary Society (British) 3 ; 

1 He still survives, living in Cape May, N. J. 

2 Bishop Williams is also in America. 

3 C. M. S. 

76 



EPISCOPALIANS IN JAPAN 77 

and in 1873 Rev. (afterward archdeacon) Shaw opened 
the work of the (British) Society for the Propaga- 
tion of the Gospel. 1 A still later accession to this 
group was the Canadian Church Mission in 1888. 
There have been several other smaller bodies of this 
group, but they have generally been affiliated more 
or less with one or other of the regular missions. 
Moreover, by 1878 all the Episcopal bodies in Japan 
had come into such close co-operation that they de- 
cided in joint conference upon only " one Book of 
Common Prayer for the use of Japanese Christians." 
And by 1883 the two bodies of English Episcopalians 
mentioned above had succeeded in uniting in the 
choice of a bishop, Rev. A. W. Poole, who, however, 
died in 1885. He was succeeded in 1886 by Rev. 
Edward Bickersteth, son of the well-known writer 
and poet. Bishop Bickersteth died in 1897, but left 
his impress upon the work in Japan. 

It was in 1886, under the guidance of Bishops Bick- 
ersteth and Williams, that the various Episcopal bodies 
met in conference and formulated a plan for a union 
of effort upon one Japanese church. This organiza- 
tion is known as the Nippon Seikokwai (Holy Catholic 
Church of Japan). The chief articles of its consti- 
tution are as follows : 

Article I. (Name as above.) 

Article II. This church doth accept and believe all the canon- 
ical Scriptures of the Old and New Testaments as given by in- 
spiration of God, and as containing all things necessary to salva- 
tion, and doth profess the faith summed up in the Nicene Creed 
and that commonly called the Apostles' Creed. 

1 S. P. G. 



78 CHRISTIANITY IN MODERN JAPAN 

Article III. This church will administer the doctrine and sac- 
raments and discipline of Christ, as the Lord hath commanded, 
and will maintain inviolate the three orders of bishops, priests, 
and deacons in the sacred ministry. 

This constitution can be amended only by a two-thirds vote of 
the members of a regular synod. 

The next steps in the organization of Episcopal 
mission work in Japan were an increase in the num- 
ber of episcopates and the delimitation of the dio- 
ceses. Bishop Williams (American) was succeeded 
by Bishop McKim, still in office. The number of 
Anglican Bishops was increased from time to time by 
the appointments of Bishops Evington, Fyson, and 
Awdry. And when the last-mentioned was transferred 
from Osaka to Tokyo to fill the place of the lamented 
Bickersteth, Mr. Foss was elevated to the bishopric. 
The diocese of Kyoto (American) was temporarily 
under the charge of Bishop McKim until 1900, when 
Rev. S. C. Partridge, a missionary in China, was con- 
secrated in Tokyo to that post — the first instance of 
such a ceremony in Japan. The dioceses are as below. 1 

The Episcopal group has several educational insti- 
tutions. One girls' school in Osaka is called "Bishop 
Poole Memorial." There is another prosperous girls' 
school, known as " St. Margaret's," in Tokyo. But, 
in this connection, it is better to speak of the entire 
educational plant of the American Episcopal Mission 
in Tokyo. It is known in Japanese as Rikkyo Gakwin, 

1 North Tokyo, Bishop McKim, American ; South Tokyo, Bishop 
Awdry, British ; Kyoto, Bishop Partridge, American ; Osaka, Bishop 
Foss, British ; Kinshiu, Bishop Evington, British ; Yezo (Hokkaido), 
Bishop Fyson, British. 



EPISCOPALIANS IN JAPAN 79 

and includes a theological seminary, a college an 
academy, besides the girls' school just mentioned, 
known in Japanese as Rikkyo Jo Gakko. This insti- 
tution, as a whole, is one of the largest Christian edu- 
cational institutions in Japan. There is also a flour- 
ishing boys' school, Momoyama Gakko, of academic 
grade in Osaka under the auspices of the Church Mis- 
sionary Society. Night schools and English classes 
are also conducted in many places. But, with them 
as with some other missions, the schools "are not 
unfrequently a source of anxiety " on account of the 
difficulty in maintaining the Christian tone and 
influence. 

Two special features of Episcopal work in Japan 
are the communities of St. Andrew and St. Hilda in 
Tokyo. The former is composed of single men and 
the latter of single women, and both carry on a variety 
of work in which they endeavor to exercise an up- 
lifting influence upon the surrounding community. 
These communities are hives of industry and centers 
of great influence. 

Hospitals and dispensaries, " homes," orphanages, 
and other eleemosynary institutions receive close 
attention from members of the Episcopal missions in 
both their official and their individual capacities. 
One of the latest and most promising of these features 
is the work among the factory girls of Osaka, the 
Manchester, or Pittsburg, of Japan. 

The Episcopalians are also connected, not officially 
but individually, with the work for seamen in the 
principal ports of the empire, as several of the chap- 
lains of these institutions are Episcopalians. 



So CHRISTIANITY IN MODERN JAPAN 

The Episcopal group is well represented in special 
fields. The Church Missionary Society, through Rev. 
Walter Dening, started work among the Ainu and 
have continued to carry it on through Rev. John 
Batchelor, the great authority on "things Ainu." 
The Japan Missionary Society of the synod main- 
tains work in Formosa. A catechist is supported by 
the Society for the Propagation of the Gospel in the 
Ogasawara, or Bonin, Islands ; and he is the only 
Christian worker there. 

The Episcopalians in Japan fully realize the im- 
portance of Christian literature, and have a church 
bookshop and publishing house in Tokyo. 1 

But almost all the bodies of this group put most 
emphasis on the general evangelistic work, and they 
have established, in addition to ordinary church work, 
Sekkyo Kwan (preaching halls) and Dendotai (evan- 
gelistic bands). 

The high church bodies of this group are very ex- 
clusive and decline to co-operate with other Christian 
churches in general work. But the low church mis- 
sionaries of the Church Missionary Society do not 
fail to work in co-operation as much as possible. And 
the Japanese Christians of this group are inclined to 
co-operation. In the great revivals of 1901 and 1902 
some of the Episcopalians, both Japanese and foreign- 
ers, were among the most active and capable. The 
union meetings of Rev. B. F. Buxton, for the deep- 
ening of the spiritual life, have been a great help and 
inspiration to many. 

1 The English publications include the "C. M. S. Quarterly" and 
the "South Tokyo Diocesan Magazine," published three times a year. 



EPISCOPALIANS IN JAPAN 8l 

The general policy of the Anglican group has been 
stated as follows : 

Her missionaries will not hand over their churches to the 
Japanese clergy nor their dioceses to Japanese bishops nor dimin- 
ish their forces while they believe that their presence is still nee& 
ml for the maintenance of the life and the guardianship of the 
doctrines and the constitution of the church which they have been 
God' s instruments in planting. 



CHAPTER XII 

METHODISTS IN JAPAN 

IT was just twenty years after Commodore Perry 
first visited Japan that the Methodists began their 
mission work in the empire. In view of this fact, 
their success in gaining a large and earnest member- 
ship is a strong tribute to their zeal and skill. The 
first Methodist missionary to arrive on the field was 
from the United States in 1873 ; and the first from 
Canada arrived later in the same year. The Evan- 
gelical Association of North America opened work in 
1876 ; the Methodist Protestant Church in 1880 ; the 
Methodist Episcopal Church South, in 1886 ; and the 
United Brethren in Christ not till 1895. These are 
the six Methodistic missions that are planning for 
union in Japan. 

The pioneer missionaries of the Methodist group 
were Rev. George Cochran and D. Macdonald, m. d., 
of the Canadian Methodist Mission, and Dr. R. S. 
Maclay, Revs. J. Soper, J. C. Davison, M. C. Harris, 
and I. H. Correll, of the Methodist Episcopal Church, 
U. S. A. Doctor Macdonald and Doctors Soper, Davi- 
son, Harris, * and Correll, 2 are still engaged in the 
work. Doctor Maclay had already served for several 
years as missionary in China and became the superin- 
tendent of the new mission in Japan. It is interesting 

1 Doctor Harris has just been elected bishop of Japan and Korea. 

2 Now American Episcopal Mission. 

82 




The Methodist Publishing House, Tokyo 



METHODISTS IN JAPAN 83 

at this point, merely to note that Doctor Maclay 
also had the honor of opening Methodist work in 
Korea in 1884, an( ^ was probably "the first Christian 
missionary to openly enter the capital of the last her- 
mit nation." Seldom is it given to one man to play 
such an important part in mission work in three 
countries. In Methodist annals, Doctor Maclay's 
arrival 1 in Yokohama on June 11, 1873, is taken as 
the date of the birth of the mission. 

It is most interesting to notice that, when the first 
Methodist leaders met together in Yokohama for the 
first annual meeting, Aug. 8, 1873, when the mission 
was formally organized, they "proposed to pre-empt 
for Methodism the three largest islands of the Japanese 
empire." To carry out this plan, they mapped out — 

Four old-fashioned Methodist circuits ; the first and second to 
be called the Yokohama and Yedo circuits, together with other 
portions of the island of Nippon [Hondo], on which these cities 
are situated, as we may be able to occupy. The third to be called 
the Hakodate circuit, embracing the city of Hakodate and such 
other portions of the island of Yezo, on which it is situated, as we 
may be able to cultivate. The fourth to be called the Nagasaki 
circuit, comprising the city of Nagasaki and such other portions 
of the island of Kyushu, in which it is situated, as we may be 
able to occupy. 

In accordance with this plan, the missionaries located 
as follows : Maclay and Correll in Yokohama, Soper 
in Tokyo, Davison in Nagasaki, and Harris in Hako- 
date. Thus the pioneer Methodists " planted them- 
selves in the four quarters of the empire." And in 
the following year (1874) Miss Schoonmaker arrived 

1 He was the first to arrive of all Methodists. 



84 CHRISTIANITY IN MODERN JAPAN 

as the pioneer in the excellent woman's work of 
Methodists in Japan. 

Within the next two years the first converts were 
gathered in at the various stations. 1 The work at Hiro- 
saki might be called a side issue, because it was indirect 
and was carried on in connection with the teaching 
of English in a private school. But it deserves special 
mention because from it have come sixteen preachers, 2 
many of them leaders in the Methodist Church, and a 
great many laymen. 

Indeed, all the branches of Methodists in Japan 
have given more or less attention to education in con- 
nection with their work. The Methodist Episcopals 
early announced v as their programme " in connection 
with each local church a school, in each central 
station a high school, in Tokyo a college." It is, 
therefore, not strange that the Methodist schools, 
both for boys and for girls, are among the most suc- 
cessful. The educational plant at Aoyama, Tokyo, 
is one of the largest and most prosperous of Christian 
institutions in Japan. 

Another reason for the rapid growth and remarka- 
ble success of the work of the Methodists in Japan is 
undoubtedly the fact that, from very early in their 
history Japanese pastors and preachers began to take 
part in the annual meeting. By thus bringing the 
Japanese into deliberation and equal ecclesiastical 
rights, the unfortunate distinctions of race and na- 
tionality have been minimized and the oneness of all 

1 The first converts in Tokyo were Mr. and Mrs. Sen Tsuda, parents 
of Miss Ume Tsuda. 

2 Seven Hirosaki women furnished eleven of these. 



METHODISTS IN JAPAN 85 

in the gospel has been magnified and emphasized. It 
is undoubtedly due to this fact that the Methodists 
have avoided many of the difficulties which have 
troubled other missions. This unity has helped the 
work, and has produced " native workers second to 
none in the empire." 

The years 1882, 1883, and 1884 seem to have been 
red-letter years in the history of the American Metho- 
dist Mission. The important events of these three years 
are the following : the opening of educational work in 
Aoyama, Tokyo, and in Nagasaki ; advance in pub- 
lishing work, especially in the provision of the Berean 
Sunday-school Lesson Helps in Japanese ; special re- 
ligious awakenings ; large increase of evangelistic 
efforts ; development of self-support plans in the 
churches ; and the organization of the Japan Annual 
Conference. 

The year 1884 is taken by the historian of the 
work of the Methodist Episcopals to begin a new 
period in their history. 

The work of the first period [1 873-1 875] fixed the mission's 
geographical boundaries ; that of the second [1 875-1 884], the lines 
of our work. The third period has been one of stern contest, solid 
if not rapid progress, and on the whole, most remarkable results. 

The same year (1884) was also an important date 
in the history of the work of the Canadian Metho- 
dists and the Evangelical Association. In the case of 
the former it marked the founding of the Toyo Eiwa 
Gakko (a school for boys) in Tokyo ; in the case of 
the latter the acquisition of valuable property in 
Tokyo as a mission center. 



86 CHRISTIANITY IN MODERN JAPAN 

The work of the Methodists in Japan has never 
been kept in narrow limits, but has broadened out 
into varied activities. For instance, as in America 
and other lands, the publication work has enjoyed a 
wonderful development, and the Methodist Publish- 
ing House is an important institution in Japan as 
elsewhere. It was started early in the history of 
mission work and at first was carried on by mission- 
aries, who looked after it in connection with other 
duties. In 1898, Mr. J. L,. Co wen came out to give 
his special attention to that phase of the work, and 
has succeeded in constantly enlarging the scope of 
the Methodist Publishing House, in connection with 
the Aoyama Printing Press, in the circulation of good 
literature in both Japanese and English. The sales 
for 1903 amounted to almost twenty-eight thousand 
yen (fourteen thousand dollars), an increase of about 
four thousand yen (two thousand dollars), over the 
previous year ; and the stock on hand was valued at 
twelve thousand three hundred yen (six thousand one 
hundred and fifty dollars). 

The Methodist branches in Japan have in common 
a weekly paper, known in Japanese as Gokyo, which 
is a translation of " Christian Advocate." It is "of in- 
creasing value as a Christian force." * The common 
Methodist Hymnal, which was used till the Union 
Hymnal came out, had a widespread sale on account 
of its excellent character. Another special feature of 
Methodist work in Japan is found in night schools, 
especially in connection with gospel societies. 

1 The M. E. Church, U. S. A., missions also publish an English 
monthly called " Tidings." 



METHODISTS IN JAPAN 87 

They supply in large degree the helpful agencies for young men 
that are offered by the Young Men's Christian Association, such 
as night classes, lectures, reading room and library, brief chapel 
exercises, and social and evangelistic meetings. 

These societies have reached " the sons and appren- 
tices of merchants, bank and government clerks, and 
other young men in business circles," and " a 
number of these are converted year by year." 

The Epworth League is also a factor in Japan 
in training the Methodist young people for service. 

As the work of the Methodist Kpiscopals stretched 
out over such a wide extent of territory, from Hok- 
kaido to Kiushiu and even to the Loo Choo Islands, 
it was found necessary, for practical reasons, to divide 
the annual conference into two bodies, by cutting off 
the extreme southern and western sections into a 
separate conference in 1898. 

For the first four years of the current century, the 
work of the Methodist Episcopal Church in Japan, 
Korea, and China was under the continuous supervi- 
sion of one bishop, Dr. D. H. Moore, who, residing 
in the far East, was thus able to give more intelli- 
gent and sympathetic attention to the work than 
could be given by different men coming out annually. 
But in 1904 M. C. Harris, d. d., one of the pioneers, 
was elected missionary bishop for Japan and Korea, 
and will permanently reside in Japan to oversee the 
work of those two countries, so intimately related to 
each other. 

Methodists are always foremost in the social reform 
movements of Christianity. It was a Methodist 
Protestant missionary who started the crusade against 



88 CHRISTIANITY IN MODERN JAPAN 

the social evil in Japan ; and it is Methodist mission- 
aries and Japanese laymen who are leaders in temper- 
ance work. It is, perhaps, scarcely necessary to add 
that Methodists, in Japan as elsewhere, are very zeal- 
ous in evangelism. 

It happens that in this sketch more attention has 
been given to the work of the Methodist Episcopal 
Church because it is the largest ; but allusion must 
now be made to certain special phases of the work of 
other Methodist bodies. The Canadian Methodist 
Mission has given particular attention to both Chris- 
tian and general education, to indirect as well as to 
direct methods of work ; their Central Tabernacle in 
Tokyo is a veritable hive of Christian activity, a sort 
of institutional church. The schools of the South- 
ern Methodists have an excellent reputation ; and the 
Kwansei Gakuin, near Kobe, is being enlarged and 
equipped for still better service in educating young 
men. Many of their missionaries first came to Japan 
as teachers of English in government schools ; and 
the Oita revival in 1888 supplied them, not only with 
converts, but also with fine material for the native 
ministry. The Methodist Protestants have empha- 
sized educational work, but are now giving more 
attention to direct evangelistic efforts. There is now 
an excellent hope that in a short time all the missions 
Methodistic will effect a union and make a strong 
body of about thirteen thousand Japanese members. 



CHAPTER XIII 

PRESBYTERIANS 1 IN JAPAN 

PRESBYTERIAN and Dutch Reformed mis- 
sionaries were the second to arrive in Japan 
after the treaties of 1858 allowed residence in certain 
open ports and foreign concessions. The first comer 
was the American Presbyterian, J. C. Hepburn, m. d,, 
in October, 1859 > an ^ one month later arrived the 
renowned Dutch Reformed triumvirate (Verbeck, 
S. R. Brown, and Doctor Simmons). It is certainly 
not strange that a work founded by such strong 
men should have been eminently successful. The 
Woman's Union Mission was opened in 1871 ; and 
the other Presbyterial bodies came as follows : 

United Presbyterian Church of Scotland, 1874; Ed- 
inburgh Medical Mission, 1874 ; Cumberland Presby- 
terian Church, 1877 ; Reformed Church in U. S. A., 
1879 > Presbyterian Church South, 1885. 

But the first two bodies are no longer represented 
in Japan ; for the Edinburgh Medical Mission with- 
drew in 1883 ; and the Scotch Presbyterians with- 
drew in 1901. 

To this group of missions probably belongs the 
honor of the first convert in Japan proper, and the 
first baptism on Japanese soil. 2 The first convert was 
probably Wakasa-no-Kami, who, through a Dutch 

1 Including Presbyterian and Reformed bodies. 

2 See discussion of these subjects in Chapter I. 

$9 



90 CHRISTIANITY IN MODERN JAPAN 

Testament picked up in Nagasaki harbor in 1855, 
was led to a study of the Bible and became a secret 
disciple, although he was not baptized until 1866, by 
Doctor Verbeck. The first baptism in Japan was that 
of Yano Riyu, in Yokohama, in 1864 ; it was ad- 
ministered by Rev. James H. Ballagh. It was this 
same mission (Dutch Reformed) that sent out the 
first single lady missionary, Miss Mary Kidder, 1 who 
arrived in 1869. Doctor Hepburn, of the American 
Presbyterian Mission, published the first tract in 1867 ; 
and in the same year issued the first edition of his 
dictionary, which was " the result of years of perse- 
vering and scholarly labor," and was not superseded 
by a better one for more than a quarter of a century. 

The Presbyterian missionaries were among the first 
to establish schools for the education of both boys 
and girls, separately. It was very early in the his- 
tory of their work that the foundations were laid of 
such important institutions as Ferris Seminary, Yoko- 
hama ; Joshi Gakuin, Tokyo ; Meiji Gakutn y Tokyo ; 
Steele College, Nagasaki, etc. 

The early Presbyterian missionaries were also fore- 
most in literary work, both in English and in Jap- 
anese. The names of Verbeck, Hepburn, S. R. 
Brown, Imbrie, et al., are prominent among those 
to whom later scholars of the vernacular are in- 
debted for invaluable assistance, and among those 
who have contributed largely to the Christian litera- 
ture of Japan, especially in the work of the transla- 
tion of the Scriptures. And in recent days, Noss 2 

1 Since Mrs. E. R. Miller. 

2 German Reformed mission, Sendai. 



PRESBYTERIANS IN JAPAN 91 

has rendered a great service by putting into English 
Lange's excellent work in German on the study of 
the colloquial language. 

Of the periodicals of this group, the weekly " Glad 
Tidings " has a very large circulation ; and the 
"Fukuin Shimpo? weekly, self-supporting since 1894, 
is one of the best in Japan. 

The American Presbyterian, Dutch Reformed, and 
Scotch Presbyterian missions were the first to take 
active steps to diminish the disadvantages of secta- 
rian divisions. In 1877 they united in forming an 
organization called Nippon Kirisuto Itchi Kyokwai 
— United Church of Christ in Japan. This was at 
first governed by only one presbytery ; but, " when 
the increasing number of local churches necessitated 
a division into several (five) presbyteries," a synod was 
organized (1881), " consisting of all foreign mission- 
aries, of Japanese pastors and elders." This union 
proved to be an occasion, if not a cause, of rapid 
growth. And when other Presbyterial missions entered 
Japan, 1 they worked for and with the United Church. 

It was likewise early in the history of this United 
Church that a Home Mission Board was organized. 
The history of this institution has been divided into 
four periods which show the natural and gradual de- 
velopment of the work. The first period was an 
experimental one ; the second was " that of mission 
control and Japanese counsel " ; the third was " that 
of financial co-operation and joint control " ; and the 

1 The Cumberland Presbyterians worked independently from 1877 till 
1889, when they "united" with the others. The Woman's Union 
Mission did not join the Council till 1897. 



92 CHRISTIANITY IN MODERN JAPAN 

fourth is " that of financial independence and synodi- 
cal control." The evangelistic spirit thus aroused has 
been undoubtedly an important cause of the growth 
of the churches. " The Japanese Christians have come 
to feel more keenly that the work is theirs." Its 
annual budget runs above seven thousand yen. 

Reference has already been made to the attempt to 
bring about an organic union of the Presbyterial and 
Congregational Churches. Doctor Imbrie has writ- 
ten concerning it that " the attempt is not to be re- 
gretted. It was in various ways an education to the 
church ; . . and it may be that by it seeds were sown 
that shall yet spring up, and in God's own time and 
way yield something better than was then hoped for." 
Certainly, the spirit of co-operation and unity is strong 
and frequently evidenced. Perhaps the most significant 
instance was seen when Hon. K. Kataoka, a prominent 
Presbyterian, became president of the Doshisha, an 
institution founded under Congregational auspices. 

According to good authority the failure to unite 
with the Congregational churches led to a revision of 
the confession of faith in the synod of 1890. At the 
same time the name of the church was abbreviated 
by dropping the word Itchi (United), so that it has 
since been known simply as Nippon Kirisuto Kyokwai 
(Church of Christ in Japan). In connection with the 
revision of the confession of faith there was a strong 
feeling that the new confession should be brief and 
simple but irenic. The final result was the adoption 
of the Apostles' Creed with the following preamble : 

The Lord Jesus Christ, whom we worship as God, the only 
begotten Son of God, for us men and for our salvation was made 



PRESBYTERIANS IN JAPAN 93 

man and suffered, he offered up a perfect sacrifice for sin ; and 
all who are one with him by faith are pardoned and accounted 
righteous ; and faith in him working by love purifies the heart. 

The Holy Ghost, who with the Father and Son is worshiped 
and glorified ; reveals Jesus Christ to the soul ; and without his 
grace man being dead in sin cannot enter the kingdom of God. 
By him the prophets and holy men of old were inspired ; and 
he speaking in the Scriptures of the Old and New Testaments 
is the supreme and infallible judge in all things pertaining unto 
faith and living. 

From these holy Scriptures the ancient church of Christ drew 
its confession ; and we holding the faith once delivered to the 
saints, join in that confession with praise and thanksgiving. 1 

As already stated, the missions of this group have 
put great emphasis on educational work, but they 
have strenuously insisted that their schools should be 
uncompromisingly Christian. 

It holds firmly to the principle that its schools as such shall be 
Christian ; that they shall be institutions in which, as institutions, 
Christianity shall be taught and Christ worshiped. It is ready 
to offer to the children and youth of Japan the wholesome meat 
of secular knowledge ; but there must be grace before eating. 

The schools of this group include two theological 
institutions, three colleges with preparatory academic 
courses, a dozen female seminaries, several day schools 
and kindergartens, and training classes for women. 

It will certainly not seem like an invidious dis- 
tinction if further special mention is made of the 
great triumvirate of this group (Hepburn, S. R. 
Brown, and Verbeck). Doctor Hepburn, by his skill 
as a physician and his tact as a man, was enabled to 

1 The Church of Christ in Japan, with this creed, was in 1892 admitted 
to the Pan- Presbyterian Council, which ipso facto approved the creed. 



94 CHRISTIANITY IN MODERN JAPAN 

overcome early prejudices and to do most valuable 
pioneer work. He had been a medical missionary in 
China before he came to Japan. Here he labored till 
1892, when he returned to the home land, where he 
still lives in well-deserved retirement. His work in 
Japan was varied, and included not only medical 
practice but also English teaching and literary work. 
Besides his dictionary of the Japanese language and 
Scripture translation work he issued a valuable Bible 
dictionary. " Everything that Doctor Hepburn put 
his hand to was completely finished." " As a scholar, 
a physician, and a missionary, in private and social, 
secular and religious relations, this man has been a 
blessing to mankind and a convincing exhibition of 
the ennobling power of the Christian religion." x 

Dr. S. R. Brown is one more missionary who did 
his first work in China and came to Japan at a com- 
paratively advanced age. He was also actively en- 
gaged in literary work in Japan, especially in the 
translation of the Bible. But he also did another 
most important work in teaching and training a large 
band of earnest Christian young men who have since 
become leaders in the Christian community of Japan. 
These men, known as " the Yokohama Band," have 
" stood firm amid every wind and wave of doctrine," 
and when others have fallen away have never wa- 
vered. Doctor Brown's excellent missionary policy 
may be summed up in his own words : 

I believe that the best plan for the evangelization of Japan is 
to educate Japanese young men. Just think, twenty Japanese 
preachers educated in my school ! That means twenty Browns 

1 See " Japan Evangelist," Vol. III., pp. 3-10. 



PRESBYTERIANS IN JAPAN 95 

sent out into the world. How much better and greater a work 
will they perform than I could ! . . For these reasons I educate 
young Japanese. 1 

" Verbeck of Japan " is the apt title given by Doc- 
tor Grifiis to his interesting biography 2 of the third 
member of this remarkable triumvirate. Guido 
Fridolin Verbeck was born in Holland, educated in 
America, and lived largely in Japan ; but, owing to 
neglect of formalities, he had no political citizenship. 
He was literally " a citizen of no country," and yet 
he really belonged to Japan. He was a scholar, a 
linguist, a civil engineer, a teacher, a preacher, a 
translator, yea, a statesman of the highest order. He 
was a man of wisdom, tact, and piety ; broad-minded, 
an all-round scholar; a devout Christian. Most of 
his missionary work was done indirectly, while he 
was in the service of the Japanese government as 
adviser. His influence upon New Japan in her early 
and plastic years can scarcely be overestimated. 
" Doctor Verbeck has impressed his stamp on the 
whole future history of renovated Japan." Many 
of the makers of New Japan were his own pupils. 
He was a statesman of statesmen, a missionary of 
missionaries. 

1 See "A Maker of the New Orient : Samuel Robbins Brown," by 
W. E. Griffis, d. d. 

3 Read this inspiring book. 



CHAPTER XIV 

MINOR MISSIONS 

THIS chapter treats of fifteen or sixteen minor 
missionary bodies which have not been included 
in the preceding groups of missions. Some of these 
are not " minor " when compared with single missions 
of the groups, nor must it be thought that their work is 
of minor importance, but they are here called "minor " 
for convenience, simply in comparison with the groups 
as wholes. The work or influence of some of these 
miscellaneous organizations is not necessarily " minor " 
to the work or influence of others. The limitations 
of this book required that a line should be drawn 
somewhere, and the line most easily and commonly 
drawn in religious circles is by the groups before 
given in alphabetical order. The miscellaneous 
bodies are treated in the same order. 

i. Christian. This mission was founded in 1887, 
and organized the first church in the same year at 
Ishinomaki, near Sendai. The principal work has 
been carried on in the North and in Tokyo ; the two 
mission stations are Tokyo and Sendai, and the entire 
work is " distinctively evangelistic." 

2. Christian and Missionary Alliance. This 
body began work in 1895 in Miyoshi, Hiroshima Pre- 
fecture. Since then the work has been extended to 
other places in that prefecture, including the city of 
Hiroshima. Their work is also strictly evangelistic. 
96 



MINOR MISSIONS 97 

3. Christian Catholjc Church. The work of 
this church in Japan, as elsewhere, is chiefly prose- 
lyting ; almost all their adherents, missionary and 
Japanese, have been taken from other missions. 

4. Disciples. 1 This mission was established in 
1883, and has of late years grown rapidly in number 
of missionaries and converts. At first their work was 
limited to direct evangelization, but now they have a' 
Bible school in Tokyo in charge of Rev. H. H. Guy, 
ph. d. Their missionaries pay special attention to 
the study of the language with good results, and are 
unusually active and aggressive. Besides the mis- 
sionaries in official connection with their Board there 
are several independent, self-supporting missionaries. 

5. Free Methodists. For several years the Mis- 
sionary Board of the Free Methodist Church of North 
America has carried on work on the island of Awaji 
through native evangelists. In 1903 the first mis- 
sionaries arrived and settled on Awaji and in Osaka. 

6. Friends. This mission was founded in 1885 
by Mr. and Mrs. J. Cosand, 2 who settled in Tokyo 
and opened a school for girls. This work has grown 
steadily ; in 1902 the school building was burned, 
but a finer one has been erected. Outside of Tokyo 
a most successful work has been carried on in Mito 
and vicinity. There are also several individual 
Friends who, though having no official connection 
with the mission, co-operate with its work. 

7. German-Swiss Mission. This was " the first 
attempt of the liberal wing of Christianity to work 

1 Or, "Churches of Christ Mission in Japan." 
3 Now in the United Brethren Mission. 

G 



98 CHRISTIANITY IN MODERN JAPAN 

practically in the mission field." The first missionary 
settled in Tokyo in 1885. This work is very broad 
and quite prosperous, especially in its literary and 
publication lines. To this mission is due the pub- 
lication in German of Ritter's valuable work, to the 
English edition of which frequent reference is made 
in this book. 

8. Gospei, Mission. This claims to be " an inter- 
denominational work"; but its tendency is toward 
separation on account of special "holiness" views. 
The work was started by Rev. C. E. Cowman and 
wife ; it now has several foreigners connected with 
it. u No one in connection with it receives any 
salary or regular donations, but God has honored the 
faith of his children and supplied every need." The 
work has grown rapidly, both in Tokyo and in coun- 
try districts, like Utsunomiya, where a branch station 
has been opened. U A camp meeting was held at the 
foot of Mount Fuji where more than one hundred 
and fifty teachers and preachers were gathered. This 
was the first holiness camp meeting in Japan and 
proved most successful." One peculiar feature of 
this mission is that it contains eight telegraph opera- 
tors, Americans and Japanese, in the ranks of the 
special workers. For operators, it publishes a bi- 
monthly Japanese journal and a monthly English 
magazine called " Electric Messages." 

9. Hephzibah Faith Mission. This was com- 
menced in Yokohama in 1894, and has since been 
extended to Choshi in Shimosa. Its motto is " Holi- 
ness unto the Lord," and its "assurance of support is 
found in Phil. 4 : 17." 



MINOR MISSIONS 99 

10. Independent Work. Some of this has al- 
ready been mentioned, and some will come just as 
properly under the head of interdenominational or 
philanthropic work. But we should perhaps men- 
tion here the Plymouth Brethren, who are repre- 
sented, of course, not by organized work, but by 
individuals. We may also include in this paragraph, 
for the sake of convenience, the Railway Mission, 
the Police and Wardens' Mission, and the Postal and 
Telegraph Mission. These are somewhat interde- 
nominational, have more or less connection with 
similar organizations in England, and obtain some 
support from those sources. . These are all doing a 
very useful work. We ought also to state that there 
are a number of free lances, who wholly or partially 
support themselves by teaching English or other 
secular occupation, and also do Christian work. 

n. Japanese Independent Churches. All 
through the history of the gospel in New Japan there 
have been efforts to organize churches absolutely 
independent of those organized in connection with 
the various missionary bodies. One of the very earli- 
est converts organized such a church, but it was 
afterward consolidated with the First Congregational 
Church of Tokyo. A similar church in Niigata later 
joined the body of Kumi-ai churches. There is one 
independent Presbyterian church, that of Rev. N. 
Tamura, in Tokyo. It formerly belonged to the 
presbytery and synod, but when its pastor was ex- 
pelled for writing " The Japanese Bride," the church 
withdrew from its relations with other Presbyterian 
churches. 

L.ofC. 



IOO CHRISTIANITY IN MODERN JAPAN 

The most interesting and instructive case of an 
independent church is that of the one in Sapporo. 
It was largely the fruit of the religious labors of Dr. 
W. S. Clark, when he was president of the Agricul- 
tural College there. Its early history is most enter- 
tainingly related by Mr. K. Uchimura, 1 one of its 
members. Those earliest members are called "the 
Sapporo Band." There was a period in the history 
of this church when it was not absolutely independ- 
ent. It had borrowed money from a foreign mission- 
ary to erect a house of worship, on the presumption 
that the church would be of "the same faith and 
order " as the missionary. But the independent spirit 
prevailed, and, after hard struggles, the entire debt 
was paid, so that the receipt for the payment of the 
last balance was called the " Magna Charta " of the 
Sapporo Independent Church, which is now the only 
one of its kind in Japan. 

12. Lutheran. This is quite a cosmopolitan mis- 
sion. It was founded in 1892, by Rev. J. A. B. 
Scherer 2 and Rev. R. B. Peery, 3 of the " Evangelical 
Lutheran Church in the South, U. S. A." But it has 
since received accessions of missionaries from the 
Danish, Finnish, and Norwegian Lutherans. Its 
work is confined to the island of Kiushiu, and its 
headquarters are at Saga. The methods are purely 
evangelistic, being deemed the most effective for reach- 
ing the people ; no educational work is done, except 
the special training of evangelists. 

1 "The Diary of a Japanese Convert." 

2 Author of "Japan To-Day"; now in America. 

3 Author of "The Gist of Japan." 



MINOR MISSIONS IOI 

13. Salvation Army. There were not a few 
missionaries who did not cordially welcome the Salva- 
tion Army to Japan in 1895, simply because they felt 
strongly that the Army methods would be a distinct 
shock to Japanese conventionalism. But the Army 
has lived down prejudice and is generally acknowl- 
edged to be doing a grand work in Japan. Just as 
elsewhere, its work is carried on by a military or- 
ganization, and includes a great variety of spheres 
of labor. All foreign workers, including the women, 
wear Japanese dress, and live more or less in Japanese 
fashion. " A large part of the funds required for the 
maintenance of the work is raised locally." The num- 
ber of corps is now twenty-nine and of outposts is ten. 
Its fortnightly organ, u Toki-no-Koye" ("War Cry"), 
has a circulation of ten thousand copies ; and another 
publication, " Heimin no Fukuin™ ("The Common 
People's Gospel"), is very popular. The efforts of 
the Army for the elevation and purification of society 
are much appreciated by the Japanese. In the crusade 
against the social evil the Salvation Army was most 
aggressive and has done a great work through its 
Rescue Home. 

14. Scandinavian Alliance. This was estab- 
lished in 1891, when "the first group of fifteen ar- 
rived " ; the founder of the mission was F. Franson, 
D. D. The number of missionaries has varied an- 
nually, and is now much smaller than at first. The 
mission is carried on by a society, supported by 
Swedish churches and individuals, and "avoiding 
the direct appearance of a denomination," Its work 
is evangelistic. 



102 CHRISTIANITY IN MODERN JAPAN 

15. Seventh Day Adventists. The first rep- 
resentative of this mission carne to Tokyo in 1896. 
Their principal work is in the capital ; bnt they have 
several ont-stations. Part of the support of their 
work is obtained from the sale of health foods, for 
which there is an increasing demand in Japan. 

16. Unitarians. The Unitarian mission, or " em- 
bassy," to Japan was opened by Rev. Arthur May 
Knapp in 1887 and was closed by Rev. Clay Mac- 
Cauley in 1900. In this period there were also several 
American professors in the Keio-gijiku, Tokyo, in 
affiliation with this work, which claimed to be a 
unique affair. " The errand of Unitarianism to Japan 
is based upon the now familiar idea of the Sympathy 
of Religions." Another of its "ambassadors," as 
they styled themselves, said : " Unitarianism has not 
come to Japan to destroy but to fulfill," to encour- 
age and co-operate with all desiring " the most mature 
and advanced thought " on religion. At one time 
Unitarianism was quite popular in Japan. 

17. UnivERSAUSTS. The Universalist mission 
was opened in 1891 by G. L. Perin, d. d., and others, 
of whom Rev. I. W. Cate is the only one remaining 
on the field. " The policy of the mission has been 
to carry on work largely through the Japanese who 
have been educated and trained for it, and to have 
only a sufficient number of foreigners to prepare the 
Japanese workers and to superintend the work." At 
present a special feature of its work is a boarding- 
house, or " Home," for female students. English 
classes are also largely employed. 



CHAPTER XV 

INTERDENOMINATIONAL ORGANIZATIONS 

THE Japanese are not at all inclined toward 
bigotry or sectarianism ; they lean rather to 
the other extreme of liberalism and looseness in de- 
nominational principles. It is a very easy matter for 
Japanese Christians to change their church connec- 
tions. This is perhaps not strange when we consider 
that said denominational differences are foreign and 
exotic ; and there is certainly no reason why Japan 
should perpetuate Occidental x sectarianism. We are 
not surprised, therefore, to find union efforts and in- 
terdenominational organizations meeting with favor 
in Japan. 

There are, of course, many things which tend to 
bring the different branches of the Christian church 
close together ; but, as they are more fully treated in 
another chapter, they need be only mentioned here. 
In the first place, a common Bible is a strong bond 
of unity. It is true that there is another version 
(Baptist) of the New Testament ; but its use is com- 
paratively limited, so that there is only one version 
of the holy Scriptures in general circulation among 
the Protestants. The Week of Prayer is annually 
made an occasion for union meetings. Sunday-school 
lesson helps are used in common by Baptists, Con- 
gregationalists, Methodists, Presbyterians, and others. 

1 In some cases "accidental." 

103 



104 CHRISTIANITY IN MODERN JAPAN 

And the new union hymnal, in use by four-fifths of 
the Protestants of Japan, is proving another strong 
bond of unity. But let us also take into considera- 
tion the principal non-sectarian and interdenomina- 
tional institutions 1 in alphabetical order : 

i. Army and Navy Mission Club. This pecu- 
liar and most important work has been going on for 
several years, and has reached considerable propor- 
tions. It was started in a humble way in Yokosuka, 
but it now has comfortable quarters there and branches 
in Sasebo, Kure, Maizuru. The number of members 
of the club, to which no one is admitted until he has 
joined a church, is increasing, as well as the number 
of visitors at the club quarters. The nature of the 
work is quite like that of the Young Men's Christian 
Association, and the work is far-reaching in results. 

2. Evangelical Alliance. This was organized in 
1877 or 1878 as an outgrowth of a large social gather- 
ing in Osaka. It has held meetings, not annually, but 
every two or three years, according to circumstances. 
It was at the initiation of this body, meeting at Osaka 
in 1900, that the Taikyo Dendo movement of 1901 
was undertaken ; it was also managed by the Alliance 
through its branches in different localities. In 1902 
a very important meeting was held in Tokyo, at 
which, after a long and spirited debate, the word 
" evangelical " in the constitution was defined, by a 
special resolution, as follows : " By those * holding 
evangelical principles ' we mean those who regard 
the Bible as the perfect rule both for our faith and 

1 Some, however, are treated in Chapters XVII. and XIX, on " Chris- 
tian Literature" and "Christian Philanthropy." 



INTERDENOMINATIONAL ORGANIZATIONS I05 

practice, and believe that our Lord Jesus Christ, who 
came down to this world for men and for their sal- 
vation, is God." This organization has ever been a 
means of promoting good fellowship, greater unity, 
and closer co-operation among Japanese Christians. 

3. National Temperance League. This is a 
union organization of all temperance societies in 
Japan ; and it was effected in 1898 chiefly through 
the labors of Miss Parrish. Up to that time, besides 
the Woman's Christian Temperance Union (which is 
now closely affiliated with the League), the largest 
temperance societies were those of Yokohama, Tokyo, 
and the Hokkaido. Since. the unification of temper- 
ance work in the League the cause has made greater 
progress. The president is Hon. Taro Ando, and the 
traveling evangelist is Rev. K. Miyama. There are 
altogether ninety-three affiliating societies with about 
seven thousand members. The League maintains an 
organ known as " Kuni-no-Hikari" ("Light of the 
Land "). A temperance text-book of hygiene, edited 
by Mrs. Hunt and translated by Mr. Ando, the first 
of its kind in Japan, has had a large circulation. 

4. Sabbath Alliance. The Sabbath question is 
one of exceeding difficulty and delicacy in Japan. 
Sunday is a holiday by official enactment, but it is 
not by any means a holy day. 1 It is unusually diffi- 
cult and embarrassing to steer between the Scylla of 
the old merry-making idea of a matsuri (festival) and 
the so-called Puritanical idea of a holy day. There- 
fore, in order to educate the Christians, and through 
them the nation, up to the proper observance of 

1 See "Sunday in Japan," in Appendix. 



106 CHRISTIANITY IN MODERN JAPAN 

Sunday as a Sabbath, a Sabbath Alliance, composed of 
foreign missionaries and Japanese Christians, has been 
organized and is pursuing its labors by means of 
addresses and literature. 

5. Scripture Union. 1 This was started among 
the Japanese about twenty years ago, and has grown 
rapidly. Its course of daily Scripture readings fol-^ 
lows that used in England, except that for the Old* 
Testament readings an alternative of New Testament 
passages is given for those who may not possess an 
entire Bible. This body publishes a monthly mag- 
azine, "Seisho-no Tomo" ("Friend of the Bible"), 
with explanatory notes of the daily Scripture portions 
and other religious matter. It also issues illustrated 
leaflets which have a wide circulation. This organi- 
zation is helpful by uniting Christians around the 
common Bible. 

6. Standing Committee of Co-operating Mis- 
sions. One of the most recent and most promising 
instruments working for greater comity and unity in 
Christian work in Japan is the Standing Committee 
of Co-operating Christian Missions, which is an out- 
come of the Tokyo missionary conference of 1900. 
It is composed of about twenty full members, elected 
by fourteen missionary bodies, and six corresponding- 
members, elected by as many missions too small to be 
entitled to full membership. This committee meets 
at least once every year, and delegates to sub-commit- 
tees important matters requiring more frequent atten- 
tion or special investigation. It publishes annually 

1 The work among policemen, railway men, and postal and telegraph 
operators is an outgrowth of this. 



INTERDENOMINATIONAL ORGANIZATIONS 107 

a pamphlet replete with the latest information con. 
cerning "The Christian Movement in its Relation 
to the New Life in Japan." This committee is one 
of the most important Christian organizations in 
Japan, because it is the promise of increasing comity, 
unity, and union among the Christian forces of this 
great empire. It is very important that Christians 
in Japan, as far as possible, should minimize their 
differences and magnify their correspondences. 

7. Woman's Christian Temperance Union. 
We feel keenly the limitation of space in dealing 
with this most important branch of Christian work, 
which might fill a chapter. There have been seven 
around-the-world missionaries of the World's Woman's 
Christian Temperance Union to visit Japan and ren- 
der valuable assistance in developing the broad work 
of that organization. From the very beginning Mrs. 
Yajima, of the Joshi Gakuin, Tokyo, has been fore- 
most in this work. All the various departments are 
well organized and are carrying on an aggressive 
campaign. In 1897, at the International Convention 
in Toronto, Japan won the World's W. C. T. U. banner 
for the largest per cent, of increase of membership dur- 
ing the year. The social purity phase of its work in 
Japan is a very important one on account of the pre- 
valent license system for brothels. In the crusade 
against the social evil the Woman's Christian Temper- 
ance Union is foremost. It has just opened (1904) in 
Tokyo a Florence Crittenton Rescue Home for the 
girls who escape from their dreadful bondage to sin. 

8. Young Men's Christian Association. When 
the forces which have made for righteousness in Japan 



108 CHRISTIANITY IN MODERN JAPAN 

are figured out it will be found that the work of the 
Young Men's Christian Association has been no in- 
significant factor. It is impossible to do justice to 
that work in a paragraph when it needs a chapter. 
But we may confidently say that the work in Japan 
has met with great success and is most encouraging. 
The work is as varied as in America on quite the 
same lines with adaptation to Japan's special needs. 
The visits of John R. Mott were especially fruitful 
and led to a remarkable expansion of the work and 
affiliation with the cause in other countries. There 
are now fifty-one student associations with one thou- 
sand four hundred and fifty members, and six city 
associations with eleven hundred members, united in 
a Young Men's Christian Association Union, of which 
there is a Japanese secretary. Unusually valuable 
work has been done in publication of books and maga- 
zines. We have space only to emphasize particularly 
two phases of the work : the Christian boarding 
houses for students in large cities, and the bureau for 
supplying Christian teachers of English from abroad 
to public institutions of learning. 

9. Young People's Society of Christian En- 
deavor. The oldest society of this kind in Japan 
is that of the children of the American Board Mis- 
sion ; it was organized in 1885. The first society 
among Japanese was at the Sanyo Girls' School, 
Okayama, about 1888. Two visits of " Father En- 
deavor" Clark, in 1892 and 1900, gave the work a 
great impetus. The Japan Christian Endeavor Union 
was organized in 1893 with thirty-six societies, and 
now includes ninety-one adult and thirty-five junior 



INTERDENOMINATIONAL ORGANIZATIONS IO9 

societies, with a membership of more than three thou- 
sand. It conducts annually very enthusiastic con- 
ventions. The chief promoters are among the Con- 
gregationalists and Presbyterians, but active members 
are found also among the Baptists, Disciples, and 
Methodists. The Kpworth League of the last-men- 
tioned tends to militate against the unifying efforts 
of Christian Endeavor. In 1901 the first Japanese 
secretary to devote his entire time to the cause of the 
Young People's Society of Christian Endeavor was 
chosen in the person of Rev. I. Inanuma. 

10. Young Women's Christian Association. 
This work is just in its beginning, but is already one 
of great promise. The need has long been felt, espe- 
cially in view of the success of the Young Men's 
Christian Association work. The general need for 
the Young Women's Christian Association is empha- 
sized by the special needs of female students and fac- 
tory girls. The impulse given to female education 
compels provision for the moral and religious needs 
of the increasing number of female students, espe- 
cially in the large cities. The rapid development of 
manufacturing industries has created similar needs 
among working girls. Miss Theresa E. Morrison 
came out from America in 1903 as the first Young 
Women's Christian Association secretary, and is or- 
ganizing the work, which will first be started among 
the student class. A monthly magazine is published. 

Note. — The "Japan Evangelist," an interdenominational 
monthly magazine, published in English by the Methodist Pub- 
lishing House, Tokyo, is the best means for keeping posted on 
the current news of Christian work in Japan. 



CHAPTER XVI 

SPECIAL FIELDS 

IN connection with Christian work in Japan, there 
are some special fields which warrant particular 
attention. For instance, the work for Ainu is unique, 
because it is in behalf of a people slowly but surely- 
dying out. Work among the L,oo Chooans also has 
interesting features ; while that in the Bonin Islands 
is only in its beginning. And, as Formosa has been 
an integral part of the Japanese empire since 1895, 
the work there demands a place here. Work among 
the Japanese in America and England is of especial 
importance on account of its reflex influence on Japan 
proper. 1 And the work just beginning among the 
Japanese, Koreans, and Chinese in Korea and China 
is of particular interest on account of its bearing upon 
the future development of those nations. L,et us now 
take up these special fields in alphabetical order. 

1. Ainu. The honor of being the first missionary 
to the Ainu belongs to Rev. (now Professor) Walter 
Dening, who first visited them in 1876. But as that 
work was only a side-issue of his work among the 
Japanese, he was not able to accomplish much. The 
first missionary to devote his entire time, indeed, his 
whole life, to the Ainu, is Rev. John Batchelor. His 

1 See Appendix for a short statement of the value of the " Influence 
on Japan of Work Among Japanese in America." It behooves the 
Christians of America to push the work for the Japanese among them. 
no 



SPECIAL FIELDS III 

first visit took place in 1878, and his regular appoint- 
ment to that work was made in 1882. Mr. and Mrs. 
Batchelor were the only workers in that mission nntil 
1893, when a colleague was appointed. Now, how- 
ever, the Ainu work is divided up among the Church 
Missionary Society missionaries in different parts of 
the Hokkaido ; but still by far the largest part of it 
falls in Mr. Batchelor's Sapporo District. 

Mr. Batchelor has been a true pioneer missionary 
in every sense of the word. He had to learn the lan- 
guage without text-books ; he has reduced it to writ- 
ing with Roman letters ; and he has made its gram- 
mar and a dictionary. He is to-day the authority on 
things Ainu. 1 

The work among the Ainu has moved on slowly 
but steadily. It includes not only evangelism but 
also education ; there are schools for boys and girls 
and a " Home " for the latter. The number of con- 
verts at present is more than twelve hundred out of 
a total population of sixteen thousand. This refers 
to Protestants only. One interesting feature of work 
among the Ainu is the fact that with the rising gene- 
ration the native tongue is not absolutely necessary, 
as Japanese may be used. 

2. America. The large emigration of Japanese 
to America, especially to Hawaii, for various pur- 
poses, principally business or education, renders it 
important that Christian work for them should be 
carried on wherever they are very numerous. The 
Baptists, Episcopalians, Methodists, Presbyterians, et 
al n have had such work for several years in the most 

1 See "The Ainu of Japan " and other works. 



112 CHRISTIANITY IN MODERN JAPAN 

important places on the Pacific coast of North Amer- 
ica — in Hawaii, California, Oregon, Washington, Van- 
couver, Victoria, etc. In this work have been engaged 
men like Doctor Harris, recently elected Methodist 
Episcopal Bishop for Japan and Korea, Doctor Sturge 
(Presbyterian), and Doctor Scudder (Congregational- 
ist). And from this work have sprung leaders like 
Miyama, Ando, and others. 

3. Bonin Islands. In 1877 a Church of England 
missionary made a chance visit to these islands and 
brought back several lads to Japan to a mission 
school. One of these was Joseph Gonsalves, "a very 
earnest and pious young man," who is now a regular 
catechist, and " devotes his entire time to the good 
and uplifting of his fellow-islanders." " He teaches 
the children in school everyday and holds service 
and Sabbath-school on Sunday." There has never 
been a foreign missionary resident on the island, but 
several have made occasional visits, and since 1894 
members of the St. Andrew's Mission (S. P. G.), Tokyo, 
have paid annual visits to cheer the few believers and 
baptize converts. " The problem that confronts the 
Bonin Islands to-day is a choice of three things : (1) 
Emigration. (2) Absorption by the Japanese ele- 
ment. (3) Extinction." The young men are be- 
ginning to take Japanese wives ; so that extinction 
will probably come by absorption. 

4. China. It is unquestionable that the power 
and influence of Japan are to be paramount in China. 
No other nation can possibly exercise so much in- 
fluence there as can Japan. This is already manifest 
in commercial, political, and educational circles. The 



SrECIAI, FIELDS 113 

number of Japanese resident in China is rapidly in- 
creasing. "The Chinese are apparently to be led along 
their new path by the Japanese," whose influence is 
enhanced by their kinship. It is, therefore, fortunate 
that Japanese Christians are beginning to realize 
their responsibilities toward people of their own na- 
tion in China and toward the Chinese. An Amer- 
ican, teacher of English in a Japanese school, after 
a short period of work in China, wrote as follows : 
" China is, indeed, the battle ground of the missions 
of the century, and Japan is the best base of attack." 
In Tientsin there is a Japanese Christian church, 
which works among both Japanese and Chinese. In 
former times, Old Japan received much from China 
in language, literature, philosophy, art, religion, etc.; 
now New Japan can pay back the debt, with com- 
pound interest, and in much better coin. 

5. England. Although the number of Japanese 
resident in England is not large, a great many 
Japanese visit there annually, and the number of 
sailors who frequent the port of London is quite 
large. In their behalf Miss Maclean, for several 
years a missionary in Japan, has been carrying on a 
Japanese Christian Institute at Tilbury Dock. The 
Japanese themselves speak in the most appreciative 
terms of that lady's devotion to Japanese sailors. 
The emperor himself has recognized her work by 
bestowing a decoration upon her, " possibly the first 
ever bestowed upon a foreign lady." After one of 
the blocking expeditions in Port Arthur harbor, 
which gave such examples of Japanese daring, the 
dead body of a Japanese was picked up, and in his 



114 CHRISTIANITY IN MODERN JAPAN 

breastpocket was found a copy of St. John's Gospel, 
given to him by Miss Maclean, to whom it was 
returned as a sad souvenir of her work. 

6. Formosa. Christian work in the " beautiful " 
isle of Formosa is of three kinds — among the Chinese, 
the aborigines, and the Japanese. The earliest mis- 
sion on the field was that of the English Presby- 
terians, who began work in South Formosa in 1865. 
It has been carried on among both Chinese and 
Chinese-speaking aborigines, and it has met with en- 
couraging results. The work of the Canadian Pres- 
byterians was begun in 1871 by Rev. Geo. L,. Mackay 
(later d. d.) in North Formosa among Chinese and 
Chinese-speaking aborigines. 1 This has also met with 
considerable success, and has put special emphasis on 
the development of a self-supporting church. 

Since Formosa came under Japanese sway it has 
been brought into a condition of civilization that 
renders missionary labors less dangerous. A new 
feature has also been introduced by the necessity for 
Christian work among Japanese. The Nippon Kiri- 
suto Kyokwai and the Nippon Seikokwai have al- 
ready entered that field and are carrying on home 
mission work among their own countrymen. The 
probability is that, before many years, on account of 
the large number of schools teaching children the 
Japanese language, it will not be necessary to use the 
Chinese language as a means of communication. In 
any event, inasmuch as Formosa is an integral and 
important part of the Japanese empire, the value of 
active Christian work there cannot be overestimated. 

1 See his "From Far Formosa." 



SPECIAL FIELDS 115 

7. Korea. The very intimate relations which 
must exist between Japan and Korea are sufficient 
to indicate the importance of Christian work among 
the Japanese in Korea. There will always be in 
Korea large numbers of Japanese, 1 not only of the 
common people, but also of persons in positions of 
influence. The Japanese will be the principal leaders 
of the Koreans in the path of civilization. It is, 
therefore, essential that the Japanese influence along 
Christian lines be emphasized. This feeling, always 
strong, has received impetus since the outbreak of 
the Russo-Japanese war. As a result, Japanese Chris- 
tian leaders have been sent over to Korea to arrange 
for work there ; and Baptists, Congregationalists, 
Methodists, and Presbyterians are planning for such 
work. It is hoped that this will have a reflex influ- 
ence, not only in keeping alive the evangelistic spirit 
in the Japanese churches, but also in giving an impetus 
to the matter of self-support, in which the Japanese 
may learn much from the Korean Christians. 

8. L,oo Choo Islands. Christian work in the 
Loo Choo Islands may be conveniently divided into 
three parts : The Roman Catholic, the first Prot- 
estant, and the second Protestant. As early as 1844 
a French vessel carried a priest and a native catechist 
to Naha, where they were allowed to remain but were 
kept under strict surveillance. From that time on, 
however, these islands became the rendezvous of Cath- 
olic missionaries waiting to get into Japan. Later, 
"they were less hampered," "but as regards evangel- 
ical work, all they could possibly achieve was to 

1 The English church in Chemulpo has a large Japanese congregation. 



Il6 CHRISTIANITY IN MODERN JAPAN 

baptize a few babies at the point of death and also a 
few old people." 

In 1846 Doctor Bettelheim and family arrived as 
missionaries of an organization of English naval offi- 
cers and remained there for a few years. 1 They too 
were subjected to the strictest surveillance, and suf- 
fered so much from severe persecutions that their 
health gave way and they had to leave. 

The second Protestant period opened in 1 891, when 
a Scotch lady became interested in the islands through 
Rev. R. A. Thomson, a Baptist missionary in Kobe. In 
the fall of that year Mr. Hara, the first Japanese Chris- 
tian evangelist to those islands, settled in Naha ; and 
in 1892 Mr. and Mrs. Thomson made their first visit 
there. " The sight of a foreign lady nearly upset the 
equilibrium of the city of Naha, her appearance on 
the streets being the signal for a general suspension of 
business. She could clear the public square, which 
was the general market-place, of both merchants and 
customers inside of three minutes if it was known 
that she was out walking on the streets." But the 
novelty has worn off, and work goes on quietly. At 
present three missions are at work there — the Baptist 
among the Loo Chooans and the Methodist and Epis- 
copalian among the Japanese settlers in the L,oo Choo 
Islands. The work is carried on through the medium 
of the Japanese language. "The whole of the work 
on these islands is now beyond the formative stage, 
and it is not in mere additions to church membership 
that its progress is to be judged." 

1 Rev. E. H. Moreton was also there after Doctor Bettelheim, but 
probably for a very short time. 



CHAPTER XVII 

CHRISTIAN LITERATURE 

THE Christian literature of Japan is truly vol- 
uminous and has already been an important 
factor in molding and elevating public opinion. 
This literature includes first of all the Bible, published 
in many forms ; then tracts circulated by the millions ; 
commentaries on books of the Bible ; theological and 
philosophical treatises ; books of both devotional and 
practical Christianity ; magazines and newspapers. 
Of course, the largest part of this literature is in the 
Japanese language ; but the amount of Christian lit- 
erature in English which is being sold and read in 
Japan is rapidly increasing. The rising generation 
of Christians, especially of preachers, with a broad 
education, finds much mental and spiritual pabulum 
in English literature. 

The earliest Christian literature in Japan was in 
Chinese, before the missionaries became familiar with 
the Japanese language. The educated classes in Japan 
could, of course, read Chinese ; and books in that 
character could be printed in China and sent to Japan. 
When Wakasa-no-Kami learned that the book which 
he had picked up in Nagasaki harbor was a Testament, 
inasmuch as he could not read Dutch, he sent over to 
China for one in Chinese. Such books as Martin's 
" Evidence of Christianity," Williamson's " Origin of 
All Things," and " Lectures on St. Mark," were in 

117 



Il8 CHRISTIANITY IN MODERN JAPAN 

great demand. "The faithful authors of this [Chi- 
nese Christian] literature were little aware that, while 
working for the salvation of China, they had been, as 
it were, writing with a double-pointed pen and work- 
ing for Japan as well. They had unwittingly been 
doing a work which, in the providence of God, was 
to be twice blessed." 

The circulation of the Bible in Japan has been 
under the auspices of three societies : the American 
Bible Society, the National Bible Society of Scotland, 
and the British and Foreign Bible Society. Each of 
these societies worked independently until 1890, when 
the three agents u who had found it impossible to 
prevent friction and rivalry among the employees," 
and who realized the needless expenses of separate 
establishments, organized a " Bible Societies' Com- 
mittee for Japan." This plan worked successfully till 
1903, when the tremendous growth of the work re- 
quired a geographical division of the field into two 
agencies, one in Yokohama and one in Kobe. But 
" under the new plan no change is to be made in the 
general conduct of the work ; as each agent will be 
subject to the same rules, and one price-list will be 
used throughout Japan." 

It is hardly necessary to describe the usual methods 
of Bible distribution, which has been carried on 
largely by colportage ; but it may be well to refer to 
some special methods or opportunities. At the time 
of the war with China (1894-1895), the privilege was 
first given of free distribution among the soldiers in 
the barracks and the sailors on the ships. Within 
recent years missionaries, like Snyder and Brand, 



CHRISTIAN LITERATURE 119 

have met with unusual success in selling Bibles and 
portions on the streets or trains or wherever they could 
collect a crowd. The Fifth National Exposition at 
Osaka was another special occasion improved " with 
very gratifying results." And the Russo-Japanese 
war is giving another splendid opportunity for ex- 
tensive Bible distribution at military and naval cen- 
ters. Until a few years ago it was almost impossible 
to induce a non-Christian bookseller to keep the Bible 
on hand; for its presence in his store might prejudice 
him in the eyes of the public, and, moreover, it was 
not salable. But such prejudice has died away, and 
a demand for the Bible has sprung up, so that it has 
become to the bookdealer a profitable article of his 
stock. In 1895 a fine copy of the Japanese Bible was 
presented to the emperor through the kind offices of 
Marquis Ito. 

The Japanese Bible is in " the noblest, the Yamato 
dialect," because " in this way it was hoped to make 
the Bible intelligible to the uneducated without giving 
offense to the educated." And it was also hoped that 
" the pure and simple native style and dialect of this 
sacred book, so readily understood by the most unedu- 
cated, so pure and free from Chinese and foreign ex- 
pressions, and read by the millions of this people, 
might have a strong influence in maintaining the 
native language in its purity." 

Some of the Christian literature of Japan has been 
printed and published under private auspices ; but the 
largest part of it has been issued by public societies. 
The American Tract Society began its work in Japan 
in 1874, when it sent out a sum of money (two 



120 CHRISTIANITY IN MODERN JAPAN 

hundred dollars) to different missions " to be used by 
them in the production and distribution of Christian 
literature." The London Tract Society began work 
in Japan, probably in 1876 ; at least, " the earliest 
available record of its work is dated February 7, 
1876." After a few years it was felt that the work of 
the two societies should be united ; and in 1891 a 
"Tract Societies' Committee" was formed, under 
whose supervision the annual grants from the two 
societies were expended. In 1897, the American 
Tract Society was compelled by financial embarrass- 
ments to discontinue its grants. In the same year an 
independent organization was effected in the Japan 
Book and Tract Society, which receives aid from 
abroad. " Thus, through various changes, extending 
over many years, the organization has reached a form 
which, it is hoped, will prove to be permanent ; and 
the day is looked forward to when the work can be 
taken over by the Japanese Church and the Society be- 
come a Japanese institution." The Methodist Publish- 
ing House (Ketseisha), and other establishments also do 
an extensive business in the publication of Christian 
literature. " The tracts available for use cover a wide 
range of subjects and are adapted to almost all classes 
of readers." 

Bibles and tracts alone do not constitute the Chris- 
tian literature of Japan ; there is a rapidly increasing 
number of books on Christian topics. At first these 
were of necessity written largely by missionaries and 
consisted mainly of translations ; but of late years a 
great deal of this work has been done by Japanese 
Christians. Exotic Christian literature is better than 



CHRISTIAN LITERATURE 121 

none and useful to a certain extent ; but the real 
Christian literature should be indigenous and should 
spring out of the individual experience. The Chris- 
tian books of Japan were at first very largely apolo- 
getics and commentaries ; now they are also devotional 
and practical. Many of Murray's and Meyer's books 
have been translated. 1 

Biography has proved to be a very popular form 
of Christian literature in Japan. St. Paul, Luther, 
Wesley, Mary Lyon, Elizabeth Fry, Gordon, Liv- 
ingstone, and many other Christian worthies are 
thus represented. "The Life of Christ" has been 
written in various styles, from the ordinary collo- 
quial upward ; and it has also been " briefly, but 
comprehensively, and in a simple, straightforward 
way," told by a non-Christian gradute of the Imperial 
University, Tokyo. 

The Christian novel is already an established fea- 
ture of Japanese literature. One of the most popular 
novels of the year 1901 was Ichijiku (The Fig Tree), 
with a distinctively Christian moral. In fact, all the 
works of the younger Tokutomi, author of Ichijiku, 
are said to show traces of Christian influence. A more 
thoroughly Christian novel has just been issued (1904) 
by the Methodist Publishing House under the title of 
No-yuri (Wild Lily). Moreover, the Christian tone 
may be often detected in the ideas of the modern, 
general literature of Japan. 

Hymns deserve a prominent place in the Christian 
literature of Japan. For a long time it was almost 

1 A translation of Bunyan's " Pilgrim Progress " has passed through 
several editions. 



122 CHRISTIANITY IN MODERN JAPAN 

unanimously agreed by missionaries that the Japanese 
had " no music in them and could never be taught to 
sing." But the work of translating hymns for Chris- 
tian services was not neglected ; and, especially in 
mission schools, music (both vocal and instrumental) 
was taught. The success of the Greek Church in this 
line has already been mentioned. Finally, the fruits 
of all this labor began to be evident in an increased 
interest in music. Organs and pianos came into use 
and are now manufactured in Japan ; the baby organ 
is especially useful. Each of the large bodies of 
Christians came to have its own hymn book ; and 
Sunday-schools, kindergartens, Young Men's Christian 
Associations, and Young People's Societies of Christian 
Endeavor, each had its own hymns. The tonic 
sol-fa system proved very popular. 

At the Tokyo Conference in 1900, a proposition for 
a Union Hymnal for Protestants met with such favor 
that a committee was appointed to have the matter in 
charge. The Baptist, Congregational, Methodist, and 
Presbyterian missions co-operated in this movement 
and appointed Japanese and foreign representatives on 
a joint committee. This committee worked most in- 
dustriously and finally, in December, 1903, brought 
out the Union Hymnal. There are altogether almost 
five hundred selections of hymns, including specials 
for particular purposes, and chants. Among these 
about one-quarter are uniform with hymns in the 
Episcopal hymn book, and can thus be used in union 
gatherings of all Protestants. The Union Hymnal 
itself is used by about four-fifths of all the Protestants 
in Japan. The first edition of forty-five thousand was 



CHRISTIAN LITERATURE 123 

practically exhausted as soon as issued; the second 
edition is now in preparation. 

In Christian journalism we see evidences of rapid 
and substantial progress since 1875, when the first 
Christian paper was issued. Now each large body, 
and many a small body, of Christians has its own 
organ, more or less prosperous ; in fact, not far from 
a hundred periodicals are officially registered as Chris- 
tian. Among them we find weekly, semi-monthly, 
monthly, bi-monthly, and quarterly publications. The 
principal ones are the Kirisuto-kyo Sekai (Congre- 
gational), the Gokyo (Methodist), and the Fuknin 
Shimpo (Presbyterian) ; the last is entirely self-sup- 
porting, while the others receive subsidies from either 
missionary or Japanese sources. 

It would be unjust to omit altogether from this 
chapter the daily newspapers which are owned, man- 
aged, and edited by Christians and are working in 
their way to uphold Christian institutions. They are 
also striving to introduce into Japanese journalism 
higher ideals. For instance, the Kokumin Shimbun, 
Tokyo, under the able editorship of Mr. Tokutomi, 
a friend of Neesima, and the Mainichi Shimbim, 
Tokyo, edited by Hon. S. Shimada, M. P., are exam- 
ples of dailies which are indirectly promoting the 
cause of Christianity. Moreover, some editors, here 
and there, though not professedly Christians, favor 
Christianity, especially in its social and moral aspects, 
and have, for instance, given a hearty support to the 
crusade against the social evil. The influence of 
Christianity is also seen in the elevation of the tone 
of the Japanese press. 



CHAPTER XVIII 

CHRISTIAN EDUCATION 

THE duty of the Christian missionary is not com- 
pleted simply in the conversion of unbelievers ; 
it should extend also to the training of these converts 
into a useful body of Christian people. It is unwise 
to rely entirely upon public education by a system so 
rv well organized even as that of Japan. If private 
schools under Christian auspices are useful in Amer- 
ica, they are necessary in Japan. It is dangerous to 
leave Christian boys and girls under the often irre- 
ligious influences of public institutions. As "an 
ounce of prevention is worth a pound of cure," it is 
supremely important to keep Christian Japanese 
youth under positive Christian instruction and influ- 
ences during their impressionable period. It is also of 
the utmost importance that these young Japanese 
Christians should live in the Christian atmosphere of 
a dormitory or "home," where they can be sur- 
rounded by Christian influences. It is certainly 
necessary to train up a strong body of Christian pastors 
and laymen. 

The cause of Christian education in Japan has had 
its ups and downs. At first, on account of the great 
desire for the English language and Western customs, 
the mission schools were very popular and largely 
attended. But when the reaction against foreigners 
and their civilization set in, the Christian institutions 
124 



CHRISTIAN EDUCATION 1 25 

of learning were severely, but not altogether unfairly, 
criticized as a means of too rapid Occidentalizing. 
The effect was seen in a considerably diminished 
attendance. But now that the reaction has spent 
itself and a more normal and reasonable trend toward 
Occidental civilization is prevailing, the value of 
Christian schools as centers of good intellectual and 
moral influences is generally acknowledged. 

Christian high schools and academies for boys, 
known in Japanese by the name Chu Gakko (middle 
school), have had a long and severe struggle to 
obtain equal rights and privileges with government 
institutions of the same grade. They have been 
handicapped in two important particulars. Their 
students have not enjoyed the privilege, like their 
fellows in government schools, of postponing their 
conscription and lessening their term of service under 
the colors, but have been liable to interruption of 
their study by conscription at the regular legal age. 
Moreover, they could not enter higher institutions of 
learning except through officially recognized channels; 
in fact, they could not even compete in the entrance 
examinations. The Christian Chu Gakko had prac- 
tically no official existence. 

Up to the time (1899) when the new treaties went 
into effect, a few Christian schools had obtained Chu 
Gakko licenses from the government, so that their 
students were entitled to the privileges mentioned 
above. But in August of that year the Department 
of Education issued an Instruction which caused 
consternation among those interested in the cause 
of Christian education. That Instruction read as 



r< 



126 CHRISTIANITY IN MODERN JAPAN 

follows : " It being essential from the point of view 
of educational administration that general education 
should be independent of religion, religious instruc- 
tion must not be given, or religious ceremonies per- 
formed, at government schools, public schools, or 
schools whose curricula are regulated by provisions of 
law, even outside the regular course of instruction" l 
This Instruction, by the way, militated against not 
only the Chu Gakko, but also the Sho Gakko (primary 
schools), under Christian auspices. But, as the latter 
occupy a less prominent position than the former, 
the movement for the removal of the disabilities of 
the Chu Gakko will be the chief one to consider. 

As soon as this Instruction was issued a conference 
of representatives, both Japanese and foreigners, of 
several Christian institutions, was held in Tokyo and 
decided to submit to the authorities a statement and 
petition. This was presented in an interview with 
the minister of education, who felt himself unable 
to grant the petition for relief. The gravity of the 
situation led to the call for an educational convention 
in Tokyo, January 3-5, 1900. This was well attended 
by representatives of almost all sections of the empire 
and almost every missionary body working in Japan. 
It was a very important gathering, characterized by a 
definite, earnest purpose, and marked by a vigorous 
and careful discussion of all questions brought before 
it. The outcome of this inspiring convention was 
the adoption of strong resolutions. 

As a consequence of the agitation over that Instruc- 
tion, almost all the Christian schools surrendered 

1 Only the portion in italics was objectionable. 



CHRISTIAN EDUCATION 127 

their licenses rather than their principles, although a 
very few made an arrangement by which Christian 
instruction was eliminated from the course of study, 
but maintained in the dormitory. Shortly afterward 
regulations were issued by which graduates of Chris- 
tian schools were allowed to compete in the entrance 
examinations of Koto Gakko College ; but in 1902 
inconvenient restrictions were put upon that privilege. 
Then it became necessary to take another course, and 
the privilege of admission into Senunon Gakko 
(special schools) was finally secured. But, as the 
entrance requirements for both Semmon Gakko and 
Koto Gakko are the same, the logical result was that 
the privilege of admission to the latter was also 
granted in 1904. This result has most properly been 
called "one of the most remarkable triumphs of 
Christian diplomacy." 

The Christian educational system in Japan now 
includes kindergartens, primary schools, middle 
schools, and what are called " higher schools " {Koto 
Gakko). The first two institutions correspond to 
those of the same name in America. The " middle 
school (Chic Gakko) corresponds generally to an 
American high school or academy, except that the 
first year laps over the last two years of the primary 
school. The " higher school " thus corresponds to 
the last year of a high school and the first two years 
of a college in America. Above these, in the govern- 
ment system, is the university (Dai Gakko\ of which 
the Christians have none at present. The Doshisha 
once attained that rank and will probably reach that 
position again. 



128 CHRISTIANITY IN MODERN JAPAN 

It would be most economical and delightful if a 
plan of co-operation could be formulated in Christian 
educational work. It would be advisable for each 
group of missions — for instance, the Baptists, Con- 
gregationalists, Episcopalians, Methodists, and Pres- 
byterians — to have as many Chit Gakko as may be 
necessary and at least one Koto Gakko. But there 
seems to be no reason why they should not unite or 
co-operate in establishing one Christian university, to 
which the other schools would be feeders. It will 
probably be a long time before the necessity for de- 
nominational universities is felt in Japan ; but the 
need of a Christian university is already urgent. Such 
an institution would round out the Christian educa- 
tional system in Japan and make it complete. 

Special reference ought to be made here to the 
important topic of female education. During the 
early years of New Japan this was almost entirely in 
the hands of the Christian missionaries, who alone 
seemed to realize the necessity of a better education 
and training for the future mothers of the nation. It 
is perhaps not strange that, in the first period of Chris- 
tian female education in Japan, the period of great 
popularity, there was in some cases a tendency to ex- 
cessive Occidentalization. This naturally exposed the 
mission schools for girls to a not unreasonable criti- 
cism, that they spoiled their students and educated 
them out of their sphere. 

But here, as elsewhere, when the reaction spent 
itself, there was speedily developed a sane appreciation 
of the work of those Christian schools. Thinking 
Japanese have come to realize, with Count Okuma, 



CHRISTIAN EDUCATION 129 

that it is vain " to work with the male sex as a single 
standard," and that "Japan, by raising woman to her 
proper place, should provide herself with a double 
standard." Thus public opinion is now pretty gen- 
erally in sympathy with the idea of a better education 
of girls, and is no longer prejudiced against Christian 
schools for the daughters of New Japan. It recognizes 
the truth of Miss Bacon's statement : 1 "It is not pos-' 
sible to understand the actual progress made in Japan 
in improving the condition of women without some 
consideration of the effect that Christian thought and 
Christian lives have had on the thought and lives of 
the modern Japanese." Female education in Japan.; 
practically owes all that it is to-day to Christianity. 
There is certainly a peculiar need of Christian 
education in Japan. "It is, among other reasons, 
precisely because the government is doing so much 
for the secular — z. e., the godless — education of its 
children and youth, that Christian education is im- 
peratively called for." 2 "In a non-Christian land, 
the church has a positive duty to her children ; the 
sons and daughters of the church are the hope of 
the church. Refusal to train her children is suicide 
for herself." 3 "One is led to the conclusion that 
Christianity must lengthen its educational cords and 
strengthen its stakes if it would maintain the minis- 
terial standard in Japan " 4 " Without doubt there 
should be greatly increased emphasis placed on edu- 
cational missions in Japan." 5 Dr. S. R. Brown's 

1 "Japanese Girls and Women." 

2 Wm. Imbrie, d. d. 3 R. E. Lewis. * Ibid. 
5 John R/ Mott. 



I30 CHRISTIANITY IN MODERN JAPAN 

opinion has been quoted in Chapter XIII. Neesima 
strongly desired " not education for its own sake, but 
education for the sake of God's glory and the salva- 
tion of men." He said : " Why should we seriously 
object to raise up Christian statesmen, Christian law- 
yers, Christian editors, and Christian merchants, as 
well as Christian preachers and teachers, within the 
walls of our Christian institutions ? " 

It cannot -easily be gainsaid that "among the 
causes that have contributed to produce the present 
more favorable conditions, the Christian schools for 
young men and young women must be given a 
prominent place. They have trained and sent out 
competent evangelists and pastors, they have broken 
down prejudice and disseminated religious ideas in 
quarters inaccessible to the direct worker, and have 
raised up a class of influential men who, even when 
not believers themselves, are constantly favorable 
and helpful to Christian work of every kind." * 
" The most striking evidence of the influence of mis- 
sion schools upon the government system of education 
is found in the great number of their graduates now 
teaching in the Chu Gakko." 2 Even Buddhist schools 
employ Christian teachers of English. 

The need of Christian schools in Japan is endow- 
ment, to make them independent of annual appropri- 
ations. Even " if the annual appropriations for this 
purpose should be doubled, not &yen too much would 
be available." We believe that, while the age of 
evangelism is by no means past, that of special 
emphasis on Christian education has come in Japan. 

1 "The Christian Movement " (1904), Rev. A. Pettee. 2 Ibid. 





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CHAPTER XIX 

PHILANTHROPIC AND SOCIOLOGICAL MOVEMENTS 

CHRISTIANITY in Japan is also philanthropic, 
as it should be, and therein exposes clearly 
what Buddhism left undone. The latter "allowed 
humanity to suffer, while it regarded animals as 
sacred." Christianity, however, established, or in- 
spired others to establish, in Japan eleemosynary in- 
stitutions. Even the Red Cross Society may be in- 
cluded in this category ; for, although the branch in 
Japan was first organized as an independent associa- 
tion, yet the very fact that the need of such a society 
was felt was due to Christian influences. In Japan, 
as elsewhere, Christianity should be " a practical re- 
ligion that harnesses deeds to creeds and teaches the 
simultaneous training of the heart and bettering of 
the outward conditions of life." " Creeds and chari- 
ties, or faith and works, are the twin steeds that draw 
the chariot of Christian civilization. It matters little 
whether they be thought of as running tandem or 
abreast." 1 In this chapter, therefore, attention is di- 
rected to the practical sociological movements of 
Christianity in Japan. 

Under this head would naturally fall the numerous 
schools and classes for the poor. There are about 
fifty altogether under Protestant auspices, represent- 
ing about all the sects, and there are seventy under 

1 Doctor Pettee, in "Christian Movement" (1903 and 1904). 

131 



132 CHRISTIANITY IN MODERN JAPAN 

Roman Catholic auspices. These schools are sup- 
ported in some cases by private contributions and in 
a few cases partially by work. In most cases the in- 
dustrial feature is employed for the sake not of the 
income, but of the development of good habits. 

The number of Christian orphan asylums is almost 
equally divided — about twenty each — between the 
Roman Catholics and the Protestants ; but the former 
have a much larger number of inmates. The oldest 
and best known of these institutions is the Okayama 
Orphan Asylum, founded in 1887 by ^ r - Isliii, who is 
often called " the George Miiller of Japan." This is 
now quite a well organized institution, with several 
departments and buildings. Its two special features 
are " faith " and " work." The industries supply a 
good share of its needs, but " faith " is the main reli- 
ance. Mr. Ishii has been honored by the emperor 
with a decoration. 

There are in Japan about thirty Christian hospitals 
and dispensaries, almost evenly divided between the 
Roman Catholics and the Protestants. The oldest of 
the latter's hospitals is known as St. Barnabas Hos- 
pital, in Osaka, under American Episcopal auspices. 
This mission has two other hospitals, both in Tokyo. 
The Doshisha Hospital, Kyoto, and the Akasaka 
Hospital, Tokyo, are also well known. 

The Leper Hospital, in Kumamoto, being at least 
indirectly connected with English Episcopal work, 
commands the assistance of many friends. It also 
possesses the confidence of the authorities, who help 
it in many ways. There is another leper home in 
Meguro, near Tokyo. The Roman Catholics have a 



PHILANTHROPIC AND SOCIOLOGICAL 1 33 

leper asylum in Gotamba, where seventy-five lepers 
are cared for, of whom almost all have received 
baptism at the hands of the French priests. 

Mention should also be made of the late Mrs. Dra- 
per's school for the blind. It was established by the 
mother of a Methodist missionary who, since her 
death, has kept up the work himself in Yokohama. 
The Braille system is employed and Bible instruction 
is given daily. 

The work of Mr. Hara for discharged prisoners is 
one of the most important sociological movements of 
New Japan. Mr. Hara himself spent a short period 
in confinement as a political offender and thus became 
interested in the cause of prisoners. Finally the burn- 
ing question what to do with those released upon the 
expiration of their terms of service engaged his close 
attention. He at once opened his own house as a 
place of refuge and help, and was forced to move into 
larger quarters to accommodate the increasing de- 
mand on his attention. It can be shown by carefully 
collected statistics that only about one-fifth of those 
who come under the influence of himself and wife 
" relapse into their old criminal ways," while four- 
fifths are " saved to society and honest lives." No 
wonder that mothers of rescued ones place Mr. Hara's 
picture on their godshelf and worship it. 

Closely related to this is the work of Mr. Tomeoka, 
who first served with great credit in prisons of the 
Hokkaido. Later he made a trip to America, where he 
made a careful study of the latest and best methods in 
penology. After serving a short time as chaplain of 
a Tokyo penitentiary, he was forced out by Buddhist 



134 CHRISTIANITY IN MODERN JAPAN 

opposition. But he received an appointment as in- 
structor in the school for prison officials in Tokyo, 
and later he conceived the idea of a Katei Gakko 
(home school) for wayward children. It has proven 
quite successful, and is the model for reformatories 
which the government wants to establish in other 
parts of the empire. 

Mention has already been made 1 of several tem- 
perance organizations ; but further reference should 
be made to the temperance movement in this connec- 
tion as a sociological influence. The old religions of 
Japan never made any attempt to check the tobacco, 
liquor, and social evils, but seemed to assume that 
they were inevitable. By the untiring efforts, how- 
ever, of Christian individuals and organizations, pub- 
lic sentiment against these evils is rapidly increasing. 
A bill prohibiting the sale of tobacco to minors was 
introduced into the Lower House by Hon. Sho Ne- 
moto and made a law by the Diet, and a similar bill 
about liquor is being pushed by the same champion. 

Perhaps the greatest social reform of Christianity 
in New Japan is the crusade against the social evil, 
which is licensed and thus legalized. Formerly no 
girl was able to escape from her awful slavery, no 
matter how much she desired to free herself, except 
by permission of the keeper of the brothel. But 
within the past few years a campaign has been waged 
that has greatly weakened the tyranny of that abom- 
inable system. A test case, bitterly fought at every 
point, was carried up through all the courts to the 
highest, and finally won by those who contended that 

i Chapter XV, 



PHILANTHROPIC AND SOCIOLOGICAL 1 35 

a girl could not be kept in a brothel against her will. 
Another test case carried up to the Supreme Court 
and decided in favor of the keepers, to the effect that 
the financial obligations of the girls are valid in law, 
has given the reform movement a temporary set-back. 
But, in spite of all obstacles and opposition, the cru- 
sade against the social evil has achieved a large 
measure of success. About fourteen thousand girls 
have been set free ; the number of visitors has so 
largely decreased that some brothels have been forced 
to close, and public opinion has been aroused against 
licensed prostitution. 1 

The work among factory operatives is not so old as 
some movements already mentioned, but it is meeting 
with encouragement. Missionaries have lately been 
emphasizing its need, which is, of course, felt most 
strongly in large manufacturing centers like Osaka 
and Tokyo. In the former city a woman missionary 
has a rented house near the entrance to the Osaka 
cotton spinning factory as headquarters for a work 
"which includes early morning and evening reading, 
and sewing classes, and frequent lantern talks, as well 
as direct religious work, both personal and public." 
What is considered " the most systematic work along 
this line" is at Matsuyama, under the auspices of 
Congregationalist missionaries. A " home " has been 
started to provide not only material comforts, but also 
intellectual, moral, and religious instruction. The 
girls are taught faithfulness, honesty, economy, and 
other good habits. The Christian hymns they are 
learning are displacing the immoral songs they used 

1 See also Appendix. 



136 CHRISTIANITY IN MODERN JAPAN 

to sing while at work." " In a word, their womanhood 
is being raised." 

" Kingsley Hall," in Tokyo, is a " settlement " in 
charge of a Christian, Mr. Katayama. 

This would seem to be the place to mention cook- 
ing classes which, as Mrs. Binsford, in Mito, and 
others have shown, are an excellent means of helping 
both materially and spiritually the housekeepers of 
Japan. Sewing and knitting classes are similarly 
useful, and all such things help to draw toward 
mothers' meetings. 

It is not improper to class the Red Cross Society 
among the Christian institutions of Japan. It is true 
that it started as an independent organization 1 in 
1877. But just ten years later, after revising its 
rules and taking the name of " Red Cross Society of 
Japan," it was officially recognized by the Interna- 
tional Red Cross Society. Since then it has grown 
rapidly and enjoys great prosperity. It has a very 
large membership of all classes, and is honored with 
the special patronage of the empress. It owns a large 
property of several hospitals and two hospital ships, 
and it has a good annual income. Its efficiency is 
being splendidly exhibited in the Russo-Japanese 
war. With Christian principles as a foundation, a 
Christian name, and a Christian emblem for a banner, 
it must be recognized as a Christian institution. 

1 Known as Hakuaisha { Extend-love Society). 



CHAPTER XX 

REUGIOUS LIBERTY IN JAPAN 

ON May 16, 1904, there was held in Tokyo a 
most significant mass meeting of representa- 
tives of all kinds and shades of philosophies, cults, 
and religions. The thousand persons present in- 
cluded foreign missionaries, American and British, 
and Japanese Shintoists, Buddhists, Roman Catholics, 
Greek Catholics, and Protestants of various denomina- 
tions, besides, probably, freethinkers. There was a 
small number of ladies, both Japanese and foreign, in 
attendance. The following summary of the addresses 
is from the Japan Mail: 

There were many speakers, but each was limited to twenty 
minutes. They all dwelt on the necessity of union among the 
various sects. Mr. Kozaki ventured somewhat into the field of 
politics. He insisted that Russia represents the ideals of the 
sixteenth century ; Japan those of the twentieth. Russia is for 
despotic government, for tradal protection, for the closed door, and 
for restraints on conscience. Japan is for precisely the opposite. 
The present war has nothing whatever to do with differences of 
race or religion. It is simply to secure the peace of the East. 
Doctor Murakami insisted that, however different religion and 
patriotism might be in their theoretical scope, they are not sepa- 
rable in practice. He also held that war, though in itself indefen- 
sible, might be condoned as an instrument for securing subsequent 
peace. Mr. Ouchi, the representative of Buddhism, declared that 
the Japanese do not constitute the yellow peril. The Mongols 
constitute it, and above all the Russians, who are Mongols. Na- 
poleon had well said that a Russian has a white skin over a yellow 

137 



138 CHRISTIANITY IN MODERN JAPAN 

heart Japan has a yellow skin over a white heart The whole 
practice of Russia, her boundless aggressions, her despotism and 
her intolerance mark her as the true yellow peril of the era. As 
for religion, it is entirely unconnected with the war. Mr. Shibata, 
representing Shinto, said that the pity of Buddhism, charity of 
Christianity, and the pure heart of Shinto are one and the same 
thing under different names. 

Doctor Imbrie adduced as proofs that religion and race have 
nothing to do with the present war, first, the fact that one of the 
belligerents, Japan, has a constitution guaranteeing freedom of 
conscience ; secondly, the meeting now assembled where all creeds 
and all races united in a common cause. He believed that the 
heart of the nation was with them in this matter, and that such an 
assembly might be convened in any part of Japan. He believed 
also that the victory in the war would be with Japan for the sake 
of the principles she represented. The mayor of Tokyo, Mr. 
Ozaki, declared his entire accord with Mr. Kozaki's statements. 
The only part of the world where Japan adopted the policy of the 
closed door was at Port Arthur. He congratulated the meeting on 
the resolution passed. Baron Senge also delivered a congratulatory 
address, as did a representative of the Roman Catholic faith. Mr. 
K. Semema, principal of the Theological School of the Greek 
Church in Tokyo, read a congratulatory paper, which is said to 
have been very cordially received. 

The meeting unanimously adopted the following : 

The war now existing between Japan and Russia has for its 
object, on the part of Japan, the security of the empire and the 
permanent peace of the East. It is carried on in the interests of 
justice, humanity, and the civilization of the world. With differ- 
ences between races or religions it has nothing whatever to do. 
We, therefore, meeting together without distinction of race or 
religion, agree that we will endeavor to publish to the world, each 
in a manner accordant with the methods observed in the religious 
body to which he belongs, the real purpose of the present war as 
now described. We also express a most earnest desire for the 
speedy accomplishment of an honorable peace. 



RELIGIOUS LIBERTY IN JAPAN 1 39 

The significance of this meeting can scarcely be 
overestimated. Japan stands before the world as a 
champion of " the equality and fraternity of all races." 
The so-called " yellow peril " is a myth ; the reality 
is found in the "golden opportunity" to win the 
Orient for Christ through Japan. 

Not long after this meeting Doctor Imbrie (who is 
a prominent Presbyterian missionary of Tokyo) had 
a long interview with Count Katsura, the prime min- 
ister, and was permitted by the latter to publish a 
full account of the interview. Moreover, in the 
course of that interview, the premier said : " In saying 
this I am not speaking as an individual only ; I am 
speaking as prime minister also ; and more than that, 
I am expressing the mind of his majesty the Em- 
peror." From such an authoritative and significant 
interview we make the following extracts : 

The truth is that Japan stands for religious freedom. This is 
a principle embodied in her Constitution ; and her practice is in 
accordance with that principle. In Japan a man may be a Bud- 
dhist, a Christian, or even a Jew, without suffering for it. This is 
so clear that no right-minded man acquainted with Japan would 
question it; but as there may be those in America who are not 
familiar with the facts, it will be well to enumerate some of 
them. And as in America the matter will naturally be regarded 
from the point of view of Christianity, I will confine myself to that 
point of view. 

There are Christian churches in every large city, and in almost 
every town in Japan; and they all have complete freedom to teach 
and worship in accordance with their own convictions. These 
churches send out men to extend the influence of Christianity 
from one end of the country to the other, as freely as such a thing 
might be done in the United States, and without attracting any 
more attention. There are numerous Christian newspapers and 



140 CHRISTIANITY IN MODERN JAPAN 

magazines, which obtain their licenses precisely as other news- 
papers and magazines, and as a matter of course. Christian 
schools, some of them conducted by foreigners and some by 
Japanese, are found everywhere; and recently an ordinance has 
been issued by the Department of Education under which Chris- 
tian schools of a certain grade are able to obtain all the privileges 
granted to government schools of the same grade. There are few 
things which are a better proof of the recognition of rights than 
the right to hold property. In many cases associations composed 
of foreign missionaries permanently residing in Japan have been 
incorporated by the Department of Home Affairs. These asso- 
ciations are allowed to « ' own and manage land, buildings, and 
other property, for the extension of Christianity, the carrying on 
of Christian education, and the performance of works of charity 
and benevolence." It should be added also that they are incor- 
porated under the article in the civil code which provides for the 
incorporation of associations founded for "purposes beneficial to 
the public" : and as " their object is not to make a profit out of 
the conduct of their business," no taxes are levied on their 
incomes. Presbyterian, Congregational, Baptist, Episcopal, Meth- 
odist, and other American missionaries all have such associations. 
In passing, it may perhaps be worth while to ask the question, 
How far do the facts to be found in Russia correspond with all 
these facts now stated ? 

The number of those professing Christianity in Japan I do not 
know ; but it must be a large number, with a much larger number 
who are Christian in their affiliations. The Japanese Christians 
are not confined to any one rank or class. They are to be found 
among the members of the national Diet, the judges in the 
courts, the professors in the universities, the editors of leading 
secular papers, and the officers of the army and navy. Christian 
literature has entrance into the military and naval hospitals ; and 
a relatively large number of the trained nurses employed in them 
are Christian women. Recently arrangements have been made 
by which six American and British missionaries and six Japanese 
Christian ministers are to accompany the armies in Manchuria, in 
the capacity of spiritual advisers to the Christian soldiers. . . 
I repeat . . . Japan stands for religious freedom. 




Prime Minister Katsura, Vice-Admiral Uriu, Count Oteoka 



RELIGIOUS LIBERTY IN JAPAN 141 

It is interesting to add that the present premier has 
always shown himself favorable to religious toleration 
and liberty. We take pleasure in quoting in full the 
following incident 1 of his career in the war with China : 

Lieutenant-General Katsura Taro showed himself, from first to 
last, eager to protect, not only the lives and property of the foreign 
residents in Chinese towns and cities, but also the welfare of the 
native Christians and all peaceably disposed citizens. Thus, 
when Haiching had been definitely taken, outposts were stationed 
at various places in the neighborhood, charged with the duty of 
reassuring the natives and maintaining good order among them. 
One detachment of the advance column was engaged in work of 
this description, and the men were especially enjoined to suffer 
no harm to come to any shrine or temple. In the town itself was 
a Christian (Roman Catholic) church, and here Lieutenant- 
General Katsura posted special sentinels. The officiating priest, 
a French missionary, was at the time in Newchang, and to him 
Lieutenant-General Katsura made Lieutenant-Colonel Muraki 
write a letter in French, assuring him that the Japanese would 
afford special protection to the church and the native converts. 
. . . These letters were most gratefully replied to by the recip- 
ients, the missionary in especial thanking the Japanese general 
for his great kindness to the little flock in Haiching. 

In this connection it is interesting to note also that 
Count Katsura's first wife, who died in 1890, was an 
earnest Christian lady, member of the Bancho Con- 
gregational Church in Tokyo. Her funeral was con- 
ducted with Christian rites and ceremonies. An 
account thereof may be found in Ritter's " History 
of Protestant Missions in Japan," 2 and makes most 
suggestive reading. 

1 " Heroic Japan," p. 233. 

2 Pp. 162-164, Note. 



142 CHRISTIANITY IN MODERN JAPAN 

We certainly feel most grateful that, in the pres- 
ent crisis, the helm of State is in the hands of one 
who takes a broad view of all subjects, and who has 
especially taken a pronounced and advanced position 
in favor of thoroughly putting into practice the con- 
stitutional provision for religious liberty in Japan. 
We believe that we are not over-sanguine in prophe- 
sying that this is the beginning of a new era in the 
history of Christianity in Japan. 

Note. — Since the above was written, the author of this book 
has enjoyed the privilege of a special interview with his excel- 
lency the prime minister, who then reiterated with emphasis the 
point that the constitutional provision for religious liberty is to be 
justly enforced. 



CHAPTER XXI 

CHRISTIANITY IN JAPAN IN 1 853 AND 1903 

IN order to obtain a vivid idea of the present position 
of Christianity in Japan, it may be well to set forth 
some contrasts between then and now. The compari- 
son might cover the entire period of one hundred years 
from 1803 to 1903. But for convenience we shall 
take into account only the half -century between 1853 
and 1903. We do not mean, however, to be limited 
to exact dates, but to set forth in a general way what 
progress Christianity has made in New Japan in the 
first fifty years of her history. We desire to show just 
how much of a power and an influence the gospel has 
been and is in transforming Japan. In short, we desire 
to set forth, as concisely as possible, what Christ has 
done and is doing for Japan. 

In 1883 the edicts against the "evil sect" were 
upon the public bulletin boards all over the empire ; 
but in 1903 such boards could be found only with 
difficulty, and with a large sum purchased as curios, 
and the Christian principle of religious liberty was an 
integral part of the Constitution. In 1853 there was 
not a single missionary in Japan; 1 but in 1903 the 
missionaries were numbered by hundreds. In 1853 
there was neither Christian church nor chapel in 
Japan ; but in 1903 the churches and chapels were 
numbered by four figures. In 1853 there was not a 

1 Except in Loo Choo. 

H3 



144 CHRISTIANITY IN MODERN JAPAN 

single publicly professing Christian in Japan ; but in 
1903 the believers were numbered with six figures 
and were found even u in Caesar's household." In 1858 
there was not a Bible, nor even a portion of a Bible, 
publicly circulating in Japan ; but in 1903 the number 
of Bibles, portions, tracts, and books that had been 
distributed was represented by seven or more figures. 

In 1853 n °t a single Christian hymn had been sung 
in Japanese ; but in 1903 the new Union Hymnal 
was far and away the best selling book, not only of 
that year, but even of many years. In 1853 tne kib- 
lical division of time into periods of seven days each 
was unknown, and each day was called either by its 
number in the lunar month or by its mythical name 
according to the Chinese zodiac ; but by 1903 Sunday 
had long been an official holiday and was coming to 
be observed more and more as a holy day. In 1853 
education was almost confined to the priestly and the 
military classes ; in 1903 there were no such limita- 
tions, elementary education was free, and Christian 
schools and the ideas of Christian education had be- 
come a mighty force in the nation. In 1853 girls 
were not considered worth being educated ; but by 
1903 female education had received a tremendous im- 
pulse from Christian institutions, and a woman's uni- 
versity had been started just two years before, largely 
under the influence of Christian men and women. 

In 1853 there was not an asylum or hospital in 
Japan ; for Buddhism was, comparatively speaking, 
"kind to the brute and cruel to man" ; but in 1903 
there were many "homes," hospitals, asylums, ref- 
uges, for the poor, the neglected, the widow, the 



CHRISTIANITY IN JAPAN IN 1 853 AND 1903 1 45 

fatherless, the sick, the insane, the outcast, the Mag- 
dalene, the worst criminal — all organized under the 
influence of the teachings of the gospel and made 
to illustrate its spirit. In 1853 revenge and "no 
quarter" were the doctrines of Old Japan; in 1903 
there was a flourishing Red Cross Society with its 
distinctively Christian banner to inspire feelings of 
love and mercy even to one's enemies. In 1853 
the Japanese woman had practically no rights that 
her husband was bound to respect; in 1903 by the 
terms of a new civil code, based on Christian models, 
woman's rights as a human being and as an individual 
were clearly recognized. 

In 1853 there was not a newspaper in Japan ; in 
1903 there were papers and magazines in large num- 
bers, many of which were either directly or indirectly 
Christian. Indeed, the output of Christian literature 
for 1903 was voluminous ; and that for 1901 included 
a popular novel with a biblical name (Ichijiku, or 
The Fig Tree) and a Christian tone. Moreover, the 
business of publishing Christian literature was so 
profitable as to support several companies. 

In 1853, the individual was swallowed up in the 
family, the clan, the nation ; by 1903 the word "per- 
sonal " had been introduced into the language by 
Christian teaching, and individual worth, rights, and 5 
responsibilities were acknowledged in the codes, the 
courts, and the Constitution, the latter itself a fruitof 
Christian civilization. In 1853 feudalism and abso- 
lutism prevailed in Japan ; by 1903 representative 
institutions were established. 

In general, in 1853, there was not a single Christian 



146 CHRISTIANITY IN MODERN JAPAN 

institution in Japan ; but in 1903 Christianity was 
represented in Japan by organizations as given below. 1 
It may be just as well at this point to drop the com- 
parative form of expression and state a little more 
directly what the gospel has done and is doing in 
Japan to-day. A summary of the most important social 
reforms has been made by Doctor Griffis, as follows : 

It would take a long chapter to tell of all that has been done in 
the moral uplifting of her people. Here are a few : The giving 
of citizenship to her former pariahs, the Eta ; manifold reforms 
in every grade of society ; the opening of the army and navy, the 
schools, courts, and lines of promotion to all her people ; the entire 
change in the system of family names and aliases, by which jus- 
tice was constantly thwarted ; the abolition of persecution and of 
the ban upon and insults to the Christian religion ; the doing away 
with judicial torture ; the improvement of her prison system ; the 
elevation of the status of women ; the discussion in her newspapers 
of the loftiest moral questions and the unceasing editorial demands 
for amelioration of abuses, social and moral, as well as political, 
etc. All this reveals a new world of thought and life as compared 
with the old days but a generation back. 

And in bringing about these much-needed reforms 
the influence of Christian teaching cannot be gainsaid. 

1 A. B. C. F. M., M. E. C, C. M. S., S. P. G., H. F. M., I. P. T. 
C. A., S. J. A., N. K. K., E. L. M., R. O. C. C, E. P. M. V., S. D. 
,A., W. C. T. U., Y. M. C. A., Y. P. S. C. E.— which give practically 
the whole alphabet for spelling out a complete vocabulary of Christian 
activity. For the sake of those who may be unfamiliar with some of 
these abbreviations, we write out in full the following : American Board 
of Commissioners for Foreign Missions (Congregational), Methodist Epis- 
copal Church, Church Missionary Society, Society for the Propagation of 
the Gospel, Hephzibah Faith Mission, International Postal and Telegraph 
Christian Association, Scandinavian Japan Alliance, Nippon Kirisuto 
Kyokwai (Presbyterian), Evangelical Lutheran Missions, Russian Ortho- 
dox Christian Church, Evangelical Protestant Missions-Verein (German), 
Seventh Day Adventists, etc. 




The Late Rear-Admiral Serata and Family 



CHRISTIANITY IN JAPAN IN 1853 AND I 9°3 1 47 

Even to this day most of the leaders iu social reforms 
are Christians ; and many others are persons who, 
though not themselves professing Christians, have 
been greatly influenced by Christian teachers and 
teachings. 

Christianity is affecting the language and the liter- 
ature of Japan. " Quotations from the Bible are now 
often used in the same way as are extracts from Japa- 
nese and Chinese classics and Buddhist scriptures." 
A diary issued by a Tokyo publishing house, though 
compiled by non-Christians, contains a number of pas- 
sages from the Bible. Such words as rebaibaru (re- 
vival), insiipireshinn (inspiration), Kurisumasu (Christ- 
mas), perusonaru (personal), and scores of others, have 
become permanent in the Japanese vocabulary ; and 
old words have taken on new Christian meanings. 1 

There are also influential Christian men in public 
life. In the case of one prefecture alone (Gumma), 
"several members of the first provincial assembly and 
a majority of the standing committee were Christian 
men, and two-thirds of the members of the first Im- 
perial Diet elected from that province were Chris- 
tians." In fact, every diet contains a disproportion- 
ately large number of Christians. 2 In army and navy 
circles, 3 on the bench and at the bar, in business and 
in many other high positions, Christian men are 
prominent. 

It is, moreover, true that the Japanese are coming 
more and more to realize that Christian civilization 

1 See Notes in Appendix. 

2 See "Japanese Christians in Politics," in Appendix. 

3 The late Rear-Admiral Serata and Vice- Admiral Uriu. 



148 CHRISTIANITY IN MODERN JAPAN 

without the gospel is of little avail or permanent 
advantage. 1 And many of those who do not themselves 
profess to be Christians desire that the rising genera- 
tion should have the full benefits of a complete Chris- 
tian civilization. " It is even growing to be a com- 
mon thing for non-Christian parents to say that they 
have brought their daughters to such a school, because 
it makes religious instruction a specialty." 

The influence of Christianity is being felt even in 
Japanese art in furnishing subjects for treatment. A 
Christian student chose " Jesus in Gethsemane " as his 
subject in the graduating examination of the Art 
School ; and Christian pictures are appearing in 
exhibitions. 

In fact, in whatever direction we look, we can 
scarcely fail to find evidences of the direct or indirect 
influences of Christianity upon the civilization of New 
Japan. The numerous Christian forces described in 
this and the preceding chapters have become a real 
power in Japan. The Christian element is a large 
factor in the equation of Japanese civilization. The 
moral and religious doctrines of the Bible have taken 
deep root in Japan and are bringing forth the usual 
fruits of the Spirit. The life of Jesus Christ has been 
infused into the life of New Japan ; and that life, with 
its vital and vitalizing truths, is transforming this 

1 In Japan they have been trying to copy the free system without 
having attained to the free spirit, and the result may be disastrous. A 
native paper, devoted to the defense of the Shinto religion, says : "We 
have imported a constitutional machine ; but we forgot to buy at the 
same time some moral oil to make it run. " A country can make no 
worse blunder than to import the flowers and fruits of a free civilization, 
but leave the roots at home. — S. S. Times. 



CHRISTIANITY IN JAPAN IN 1 853 AND 1903 149 

people. Christianity, in the broadest sense of that 
term, is rapidly taking possession of Japan, and it is 
all-pervasive in Japanese civilization. 

Since, therefore, Christianity is already such an in- 
fluence in this land, ours is the most imperative duty 
and glorious privilege to see that its power be not 
allowed to decrease, but be assisted to increase. And 
in this connection a special responsibility rests upon 
the Anglo-Saxon peoples, the Americans and the Brit- 
ish. Already they are linked together with the Japa- 
nese in more or less formal bonds, historical, political, 
commercial, social, educational, etc. ; but these three 
nations should also be closely united in 

The tie that binds 

Our hearts in Christian love. 

A quotation from the introduction to the u Proceed- 
ings of the Tokyo Missionary Conference " indicates 
the present position of Christianity in Japan : 

The perusal of the various papers submitted to the Conference 
can hardly fail to impress every thoughtful student of missions. 
The conviction will force itself upon him that Christianity has 
ceased to be an exotic, that it has sent its roots deep down into the 
soil of Japan ; and that it is exhibiting in every department of ac- 
tivity an independent life. Japan occupies a unique position as 
she stands between the East and the West. Two more or less con- 
flicting civilizations meet within her borders. She is vexed with 
many problems. She has, there is reason to believe, already solved 
some of these problems in the light of Christianity ; others still seem 
in a fair way to be solved in the same light. It cannot be doubted, 
that as time goes on, this period of transition, of storm and stress, 
will claim to an increasing degree the attention, not of Christians 
merely, but of all thoughtful minds. There is no class of social 



150 CHRISTIANITY IN MODERN JAPAN 

phenomena more interesting and instructive than those within the 
observation of the Christian missionary ; and when men come to 
see, as the missionary sees, how powerfully the thoughts which 
Christianity has brought to Japan have affected the habit of mind 
and the social ideals of the Japanese people, they must be led to 
a revision of many of the dicta which during recent years have 
passed for truths. Is it too much to hope that such a recognition 
of the working of the Divine Spirit among men may open, not 
a new era of missions only, but a new era of faith throughout, 
the world ? 

The condition of Christianity in Japan at the pres- 
ent time is qnite like that of Christianity in the 
Roman empire in the days of Constantine. There is 
a heathen body, for the great mass of the Japanese 
(many millions) still cling to the old faiths. But 
there is a Christian head, because the leaders of New 
Japan are favorable to Christianity and its institu- 
tions, and are reconstructing the nation largely on 
Christian lines and with Christian ideals. And there 
is Christian life at the heart, for it is that life, as 
shown in the preceding pages, which is inspiring 
Japan with new ideas and ideals. And when we take 
into consideration how much Christianity has done 
for Japan in fifty years, we feel quite warranted in 
prophesying that within this twentieth century Japan 
will become practically a Christian nation. 



APPENDIX 

CHRISTIANITY VERSUS HEATHENISM 
IN JAPAN 

In the course of reading Uhlhorn's " Conflict of 
Christianity with Heathenism " we received a great 
deal of encouragement through the light which was 
thrown on the solution of various difficult problems 
in mission work in Japan. It became quite evident 
that the warfare of Christians in the Japanese empire 
is practically the same as was the warfare of Chris- 
tians in the Roman empire. The enemies are the 
same ; the weapons are the same ; the pitfalls and 
ambuscades are the same ; the apparent defeats may 
be the same, and the assurance of victory is the same. 
The conflict of Christianity with heathenism is going 
on in all parts of the world, even in so-called Chris- 
tian countries, but especially in what we know as 
mission lands. 

The conditions of the Roman empire when Chris- 
tianity began to spread through its provinces were so 
similar to those found in Japan when it was opened to 
the world and the teachings of Christ began to be 
preached there, that comparisons are most appropri- 
ate. L,et us notice a few points : 

In the first place, in the old Roman empire, in spite 
of the skepticism and the atheism which were preva- 
lent among the educated, " the old religion was also 
still firmly supported by customs and usages." " Even 

151 



152 APPENDIX 

where trie father of a family belonged to the ad- 
vanced thinkers, the customary religious observances 
were never omitted at betrothals and marriages, at 
births and deaths." " Finally, there were countless 
local rites in which the old faith lived on notwith- 
standing new enlightenment." Precisely similar con- 
ditions exist in Japan even now. Statesmen like 
Marquis Ito and Count Okuma may affirm that relig- 
ion is unnecessary, and young men liberally educated 
at home or abroad may sneer at superstitions ; but, 
when occasion requires, they will all perfunctorily go 
through with various religious or idolatrous ceremo- 
nies. It is, indeed, a most difficult matter to weaken 
the force of the long-established rites and customs. 

Secondly, in the ancient world " the deification of 
the emperors was deeply rooted in pagan modes of 
thought," and their worship was considered " specific- 
ally significant " of the vitality of pagan religion. 

Moreover, this cult gained great political and social importance. 
. . . Thus, now existed what hitherto had been unknown, a formal 
universal State religion in which it was the duty of the citizen to 
participate, and which he could not violate without committing at 
the same time a crime against the State. . . It could be tolerated 
that Christians worshiped neither this god nor that, but that they 
scrupled to pay the emperor the divine honor which was his due 
was not to be endured. . . Here, therefore, was the point where 
the growing Christianity necessarily came into sharpest conflict 
with heathenism. 

These sentences may be applied, almost word for 
word, to conditions in Japan, although, fortunately, 
they are not now so appropriate as they were a few 
years ago. And yet there are still plenty of places 



APPENDIX 153 

and times where and when the same old objection 
is brought up against Christianity. And there are 
still not a few occasions on which it is very embar- 
rassing for Christians to be present, and impossible 
for them to be absent, without incurring the charge 
of being unpatriotic. 

Thirdly, the attitude of many Japanese toward 
Christianity is described in the following character- 
ization of some old Romans : 

Conservative in their disposition, they adhere to the faith in 
which they are born, neither from choice nor from inclination, but 
from decorum and love of quiet. They are unwilling to see the 
old traditions disturbed, and they are easily influenced against 
religious innovators. . . They had no longer any heart for the old 
religion, yet they did not venture directly to break with it. . . They 
lacked the energy which was necessary to seize a new one [faith]. 

One of this class would argue as follows : 

Since, then, either chance is uncertain, or nature is uncertain, is 
not the tradition of the fathers the most venerable and the best 
guide to truth ? Let us follow the religion which they have handed 
down to us, let us adore the gods whom we have been trained 
from childhood to fear. 

This kind might be called the lazy type of unbeliever. 
" Again, u the spiritual worship of Christians was 
something utterly unintelligible to the heathen. No 
pagan could conceive of a religious service without 
temples and images, without altars and sacrifices." 
Since the Christians had none of these, "they could 
not have a god." "Therefore, the Christians ap- 
peared to them to be godless, to be atheists." This 
view was that not so much of the educated as of the 



154 APPENDIX 

common people; and it has not, perhaps, prevailed 
much in Japan. 

And later, when the Christians became more nu- 
merous and were found even among the higher 
classes, the strictness of conduct was somewhat re- 
laxed and the distinction between Christian and 
heathen was not rigidly maintained. That is to say, 
it became a subject of discussion how far it was per- 
missible for a Christian to go in his relations with 
unbelievers, and what course it might be prudent to 
pursue in order to win converts. Such laxity prevails 
at times everywhere. 

But we may hasten on to some very instructive 
points to be noted in connection with the attitude 
of Constantine toward the old cults after he had 
embraced Christianity and become sole emperor. 

The heathen worship, indeed, was not forbidden. . . Those who 
felt the need of sacrifices were to go to the temples. . . The for- 
cible suppression of heathenism in any way was never thought of. 
. . . The State did not esteem itself able, or in duty bound for 
its part, to uproot everything unchristian with excessive zeal, but 
it withdrew from partnership with heathenism. . . The new religion 
was left to work itself out 

And we cannot refrain from making one more even 
extended quotation from Uhlhorn's inspiring pages : 

But we must not imagine that the whole huge empire, the 
entire life of the people, at once became Christian when the 
emperor set up the Cross. The most mighty of forces cannot 
change in a day the customs and institutions of an empire more 
than a thousand years old. The emperor was still called Pontifex 
Maximus ; even the succeeding emperors, who forbade the rites 
of the ancient religion nevertheless bore the same title. The 



APPENDIX 155 

statue of Victory still stood in the Roman senate, and before every 
session libations and offerings were brought to it At the time 
when Constantine was having regular Christian preaching in his 
palace in order to convert the heathen of his court, the altars of 
the Gens Flavia, the imperial gens, were smoking in the cities, 
and the emperor still bore the title Divus — that is, he was still in 
his own person a heathen god. Especially in the Western empire 
the heathen were still greatly in the majority, and the ancient 
religion was still deeply rooted in the manners and customs, in the 
domestic and public life. Heathenism was conquered, but it was 
far from being really subdued, still less extinct. In this new city 
on the Bosphorus Constantine set up a colossal statue of himself. 
It was an ancient statue of Apollo. Its head was struck off and a 
head of Constantine substituted. Also, inside the statue was 
placed a piece of what was supposed to be the holy cross, discov- 
ered by the Empress Helena. This is a kind of mirror of the age. 
A heathen body with a Christian head and Christian life at the 
heart, for Christianity was in truth the dominant power within, 
though externally heathenism everywhere appeared, and would 
have to be gradually overcome from within. This unique 
character of the times is to be duly considered. 

Now it cannot be denied that we are in a period of 
a similarly unique character in the history of Chris- 
tianity in its relations to the empire of Japan. There 
are, of course, some special circumstances different 
from those of the Roman empire ; but in general the 
conditions are practically the same, as the preceding 
extracts have shown. It is, of course, true that 
Christianity is not the established religion of the Jap- 
anese empire ; but it is also true that Shinto and 
Buddhism have been disestablished and Christianity 
has a free field to win popular favor. And that it is 
gaining believers slowly and adherents rapidly, and 
making its influence widespread in that empire, no 



156 APPENDIX 

one can deny who reads the signs of the times. 
There cannot be any doubt that Christianity is des- 
tined to become during this century not the established 
but the predominant religion of Japan. 

And such an epoch in the history of Christianity in 
Japan is fraught with dangers, just as in the time of 
Constantine. Such a period of transition is naturally 
full of embarrassments for Japanese Christians, and it 
is one that demands the utmost circumspection on the 
part of missionaries. We must not expect too much 
of the converts or condemn them for not attaining at 
once to the stature of full-grown and mature Chris- 
tians. We should not censure, but rather pity, them 
in their difficulties. We should hold up to them an 
ideal ; but we must not expect them to realize it imme- 
diately. We should not give them the stone of fault- 
finding when they need the bread of sympathy. We 
must not expect them to do just as we should do in 
similar circumstances ; we must leave all to the indi- 
vidual conscience and the Holy Spirit. It is unjust, 
for instance, to demand or expect that all converts, 
only one or two generations out of idolatry, should at 
once abstain entirely from such things as Paul classes 
under the head of "things offered to idols." Nor is 
it proper for us to lay down a law and positively de- 
cide what is idolatrous and what is not. For exam- 
ple, it is impossible to affirm ex cathedra that bowing 
to the emperor's picture is idolatry. If any man 
thinks that it is idolatry and deliberately refuses to 
perform the act, we must honor him for having the 
courage of his opinion, for it would be idolatry to him. 
But if another man does not consider it idolatry and 



AIPENDIX 157 

makes his bow, it is not idolatrous to him, and we 
should not condemn him for having the courage of 
his convictions. This is, of course, dangerous ground ; 
but our only contention is that in all such doubtful 
cases we cannot do better than follow the teachings 
of Paul (Rom. 14 and 1 Cor. 8). 

Again, it is unjust to expect people who have been 
brought up on the matsuri idea of a holiday to put 
into practice the ideas of a holy day as exemplified in 
the Puritan Sabbath, especially in this transition 
period. And when we are shocked at the frequent 
irreverence displayed toward sacred objects of Chris- 
tianity even by Christians, we must not forget that 
this is a subject of education, like the other matters 
herein mentioned. One phase of the question of Sab- 
bath observance is seen among students who, after 
they became Christians, are troubled about the ques- 
tion of the preparation of their Monday lessons. It 
is easy enough to suggest preparation on Saturday, 
and with some it is practicable, but with others it may 
be impossible. In the Duncan Baptist Academy, 
Tokyo, such trouble is averted by having on Mon- 
day branches like drawing, singing, composition, 
penmanship, etc., which require no preparation. 

Comparisons and illustrations of this kind might 
be multiplied ; but these will perhaps suffice. There 
are also, of course, points of contrast, but in general 
there is a remarkable similarity in the political, so- 
cial, intellectual, moral, and religious conditions of 
the Grseco-Roman and the Japanese civilizations. It 
behooves us, therefore, to learn lessons from the first 
conflict between heathenism and Christianity, and to 



158 APPENDIX 

be less dogmatic in our judgments upon our weak 
brethren of Japan, even if they do some things which, 
according to our interpretation of Scripture, or our 
moral standards, may be wrong. There are, indeed, 
many occasions on which we, like the three monkeys 
carved on a temple building at Nikko, should close 
our eyes, stop our ears, and keep our mouths shut 
against the faults of others. We, as Occidentals 
among Orientals, must certainly "be wise as ser- 
pents and harmless as doves." 

Egregious conceit, manifesting itself in a narrow 
patriotism and unreasonable anti-foreign spirit, may 
also be called a feature of Confucianism. I do not 
mean to affirm that this spirit of bigotry is not also 
traceable to Shinto influence ; but I mean that the 
natural patriotism of Shinto was confirmed and pos- 
sibly even narrowed by the prevalent Confucianism 
of the Tokugawa era. The extent to which the anti- 
foreign spirit has interfered with the propagation of 
the gospel in both Japan and China is so well known 
as only to need mere mention. And, of all the un- 
reasonable objections raised against Christianity, this 
is certainly one of the most irrational, but at the same 
time it has proved to be one of the most powerful. 

Now, it is not, perhaps, too strong a statement to 
say that of the three elements (Shinto, Buddhism, 
and Confucianism) that contributed more or less to 
the formulation of Japanese thought during the two 
hundred and fifty years of seclusion, Confucianism 
was the most influential among the educated classes. 
Buddhism, as I have said before, was despised ; and 
Shinto had a period of neglect and decay followed, it 



APPENDIX 159 

is true, by a revival of pure Shinto in harmony, how- 
ever, as far as possible, with Confucianism. Professor 
Chamberlain says that "during the two hundred years 
that followed the whole intellect of the country was 
molded by Confucian ideas." 1 Doctor Griffis says : 
"This discipline in the Chinese ethics, literature, and 
history constituted the education of the boys and men 
of Japan." And Rein also testifies that in Japan 
"widely diffused religious indifference and formal 
atheism are the consequences" of the pursuit of 
Confucianism. 

We have analyzed the three principal elements in 
the mental constitution of the Japanese as developed 
under the old order of things. If we compare these 
analyses we find that bigotry, or nationalism, is com- 
mon to Shinto and Confucianism ; that polytheism 
and idolatry are common to Shinto and Buddhism, 
and only apparently lacking in Confucianism because 
it ignores religious matters ; and that atheism, pan- 
theism, materialism, and impersonality are common 
to all. We are thus able to comprehend clearly the 
kind of mental pabulum, intellectual nourishment, 
that the Japanese mind received, particularly during 
the period of seclusion and crystallization ; and we 
need not be surprised that, when Christian doctrines 
were offered as food, a sort of mental nausea was pro- 
duced. Many a Japanese would sympathize with 
Vinicius, the young Roman noble, who "felt that if 
he wished to follow that teaching [Christianity] he 
would have to place on a burning pile all his thoughts, 

1 "All Japanese social, official, intellectual, and literary life was per- 
meated with the new spirit." 



l6o APPENDIX 

habits, and character, his whole nature up to that 
moment, burn them into ashes, and then fill himself 
with a life altogether different and an entirely new 
soul." * Yes, Vinicius, Nicodemus, and the Japanese 
savant "must be born again." 

It is not, therefore, at all strange that when Japan 
was opened to the world, and Occidental learning and 
literature poured in, the atheism, pantheism, material- 
ism, and agnosticism of the West met with sympa- 
thetic reception and tended to confirm the beliefs of 
feudal Japan. The antiquated and worn-out gar- 
ments of Shinto, Buddhism, and Confucianism were 
often willingly and speedily discarded ; but the old 
beliefs in their new Occidental dress were gladly 
retained. Thus it was apparently possible without 
any intellectual revolution or cataclysm to fall into 
line with the liberal and progressive thinkers of the 
world ; and Huxley, Tyndall, Spencer and that school 
of philosophers became the teachers of the would-be 
scholars of Japan. Accordingly, the indifference, 
prejudice, and hostility of the educated classes to 
Christianity continued to be experienced. 

The condition of Japan at the time of her opening, 
and even now, though to a much less extent, may be 
summed up in the words of Paul, first, in his terrible 
indictment in Rom. i : 20-25 ; and again in his 
profound paradox in 1 Cor. 1 : 20-25. Now, inasmuch 
as the Japanese in many points may fittingly be called 
the Romans of the Orient, and in some points might 
be called the Greeks of the Orient, both of those pas- 
sages are peculiarly applicable. In fact, human nature 

1 "Quo Vadis." 



APPENDIX l6l 

is quite the same the world over, as Paul well under- 
stood and taught the Corinthian Christians. 1 

It is the same old, old story. The seed of gospel 
truth may be sown in the heart ; and, when the Jap- 
anese savant, wise in his own conceit, " heareth the 
word of the kingdom and understandeth it not, then 
cometh the wicked one and catcheth away that which 
was sown in his heart." 

We are laboring among a people who, although 
"too superstitious," are "not highly endued with 
what has been termed ' the religious faculty.' " The 
fatalistic and stoical philosophy that has prevailed 
has deadened sentimentality and developed a com- 
paratively unemotional and impassive nature. Yet we 
all know that the Japanese are abundantly capable, 
under certain circumstances, of being aroused and 
stirred up ; that their emotions are only dormant 
and may be awakened ; and that 

Down in the human heart, 

Crushed by the tempter, 
Feelings lie buried that grace can restore; 

Touched by a loving heart, 

Wakened by kindness, 
Chords that were broken will vibrate once more. 

As Doctor Griffis has well expressed it, 2 "The aver- 
age Japanese man has not come to that self-conscious- 
ness, that searching of heart, that self-seeing of sin in 
the light of a holy God's countenance which the gospel 
compels." Yet this is exactly what the Japanese 

1 I Cor. 2 : 14-16. 

2 "Religions of Japan," p. 285. 



1 62 APPENDIX 

need. Only Christ's gospel can give it. They must 
be led somehow to see and realize that 

The fear of the Lord is the beginning of wisdom ; 

And the knowledge of the Holy One is understanding. 1 



EDUCATED JAPAN AND CHRISTIANITY 

The general attitude of the educated classes in 
Japan may be summed up in one word — " hostility." 2 
This may be active or only passive ; but it expresses 
a state of mind which makes it difficult to accept the 
teachings of the Bible. This feeling might be ex- 
pressed by the word " indifference," in most cases, or 
by the word "prejudice," in the sense that precon- 
ceived and long-established notions, whether right or 
wrong, prevent one from being open-minded toward 
new doctrines or ideas. I am inclined to think that 
the seclusion of Japan, whether due to excessive and 
misdirected zeal on the part of Roman Catholics, or 
to mistaken notions then instilled into Japanese 
minds, proved to be a closing or hardening of the 
Japanese heart against the teachings of Jesus Christ. 

If we wish to ascertain particularly how this came 
about, we must closely investigate and carefully 
'analyze the Japanese mental constitution, as devel- 
oped by their system of education. Their intellectual 
training came from three sources of greater or less 
importance in different periods — Shinto, Buddhism, 
and Confucianism. The intellectual history of Old 
Japan is commonly divided into three periods, " each 

1 Prov. 9 : io. 

2 " The carnal mind is enmity against God " (Rom. 8:7). 



APPENDIX 163 

characterized by a distinctive system of religion and 
ethics." The first era was that of the "early insnlar 
or purely native thought," during which Shinto pre- 
vailed. The second period was the era when Buddhism 
" furnished to the nation its religion, philosophy, and 
culture." The third period was the era when the 
"developed Confucian philosophy" was "the creed 
of a majority of the educated men of Japan." And, 
if we characterize the present period of New Japan, 
we may call it the " era of modern science." Now, it 
is true that Shinto and Buddhism had influenced 
Japanese thought for centuries before the period of 
seclusion and had not been able to prevent the remark- 
able spread of Christianity in the sixteenth and seven- 
teenth centuries. But my contention on this point is 
that, whereas the Japanese mind had been susceptible 
not only to Shinto and Buddhist, but also to Occi- 
dental ideas, yet during the Tokugawa period of seclu- 
sion, when Occidental learning only filtered in secretly 
here and there, the ideas of Shinto, Buddhism, and 
Confucianism had practically unlimited sway and suc- 
ceeded in stereotyping the Japanese intellect. 

If, then, we take up these doctrines one by one, we 
should naturally begin with Shinto, and ask what 
influence it had upon Japanese thought. In this con- 
nection it is scarcely necessary to discuss the question 
whether Shinto was a religion or not ; because, in the 
Tokugawa era, even among the educated classes, it 
had more or less the force of a religion. The literati 
of those days, whether of the samurai or of the priestly 
class, knew little if anything of higher criticism or 
any other kind of criticism ; they blindly accepted 



164 APPENDIX 

the theory of the literal inspiration of the Kojiki, 
which was a Bible to them. Now, we all know very 
well that the doctrines of Shinto would not create a 
mental atmosphere in which the teachings of Chris- 
tianity could thrive, but would rather develop a state 
of mind naturally hostile to the precepts of the Bible. 
For Shinto was not only polytheistic, but atheistic 
for that reason ; because, according to so eminent an 
authority as John Stuart Blackie, polytheism is in 
reality a species of atheism. 1 

Shinto may also be said to have encouragod idol- 
atry ; for although " historical Shinto has no idols, " 
yet, in Aston's opinion, the use of the word hashira 
(pillar) as an auxiliary numeral for deities suggests " a 
time when the gods of Japan were wooden posts carved 
at the top into a rude semblance of the human counte- 
nance." And even though in pure Shinto shrines no 
image is visible, yet the gohei, or paper fillets, and the 
mirror are emblems of deity and practically idols. 
Another element of Shinto was impersonality, by 
which the individual was completely absorbed in 
the family, the clan, and the State ; but this feature 
became much more prominent under the influence 
of Buddhist teachings. Shinto also emphasized a 
conceited nationalism, fostered by myth and legend 
in the Kojiki. 

Materialism too, by which is meant any doctrine or 
sentiment that tends to exalt matter and degrade 
spirit, or to abolish the distinction between matter 
and spirit, may be called an element of Shinto. 

But there was one more tendency among the primi- 

1 See "The Natural History of Atheism," Chap. IV. 



APPENDIX 165 

tive Japanese — one that is naturally associated with 
polytheism — that is, the tendency to pantheism. Doc- 
tor Griffis says that " the Japanese mind runs to pan- 
theism as naturally as an unpruned grapevine runs to 
fibre and leaves." 1 The Japanese came spontaneously 
to see eight hundred myriads of gods in trees, moun- 
tains, rivers, ocean, serpents, foxes, badgers, unicorns, 
queer-shaped rocks, lightning, earthquake, flood, 
typhoon, pestilence, the sun, moon, and stars, etc. 
Thus the nature worship of the Japanese assumed 
the forms of Shamanism, Fetichism, Phallicism, and 
other degrading kinds of superstition. Again, the 
Shinto ancestor worship was the deification of family 
progenitors, national heroes, and emperors, whether 
good, bad, or indifferent, and often set up for rever- 
ence frightfully immoral personages. Thus the Japa- 
nese mind became accustomed to worship the creation, 
both animate and inanimate, instead of the Creator, 2 the 
material rather than the spiritual, and easily drifted 
into pantheism and materialism. 

Shinto, of course, contained doctrines which might 
be utilized by the Christian teacher in leading up to 
his own higher and nobler conceptions. The doctrine 
of purification, for instance, in Shinto is more physical 
than moral, but is a good illustration on a low plane 
of the biblical doctrine that our sins are washed away 
in the blood of Jesus Christ. The Shinto doctrines of 
reverence and loyalty to parents, prince, and emperor 
may be employed as the starting-points from which to 
teach our duties to God and Christ. But the tendency 

1 "The Religions of Japan," p. 277. 

2 Rom. I : 25. 



1 66 APPENDIX 

of Shinto as a whole was not along the lines of the 
tendency of Christianity. Sir Ernest Satow has called 
it " nothing more than an engine for reducing the 
people to a condition of mental slavery." Another 
has said that (in its higher forms) " Shinto is simply 
a cultured and intellectual atheism ; in its lower forms 
it is blind obedience to governmental and priestly dic- 
tates." The doctrines of Shinto, therefore, including 
atheism, polytheism, pantheism, idolatry, and material- 
ism, produced naturally a mental condition that would 
be not merely unreceptive or indifferent, but actively 
hostile, to Christianity. 

We come next to Buddhism, which profoundly 
affected the mental constitution of the Japanese. 
This is true even of the educated classes, for, though 
they came to despise it on account of its mass of 
superstitions, they were unable to escape from the 
powerful influence of its philosophy. Doctor Grifhs 
writes : 1 " Buddhism has so dominated common pop- 
ular literature, daily life and speech, that all their 
mental procedure and their utterance is cast in the 
molds of Buddhist doctrine." Prof. B. H. Cham- 
berlain writes : 2 " All education was for centuries 
in Buddhist hands. . . Buddhism was the teacher 
under whose instruction the Japanese nation grew up." 
It may not, however, be necessary to go much into 
detail in this division of the subject, because many of 
the points made with reference to Shinto are just as 
applicable to Buddhism. It is true, for instance, that 
Buddhism contains many doctrines which can be made 

1 "The Religions of Japan," p. 320. 

2 "Things Japanese." 



APPENDIX 167 

the foundation of Christian teaching. But it is also 
none the less evident that the general tendency of 
Buddhism would be to create a mental attitude natu- 
rally hostile to the doctrines of the Bible. For Bud- 
dhism in Japan is atheistic, polytheistic, materialistic, 
pantheistic, and idolatrous. 

Another feature of Buddhism is impersonality. 
" Non-individuality is the general principle of Bud- 
dhism.'' This is, of course, directly antagonistic to the 
teachings of the Bible with reference to the personality 
of God and the necessity of individual regeneration 
and salvation through faith in Jesus Christ. 

The pessimism of Buddhism also is in dark contrast 
to the optimism of Christianity ; on the one side 
despondency, despair, vanity, death, annihilation ; on 
the other side, faith, hope, aspiration, love, life eternal. 
But this is, perhaps, rather one of the points in which 
Christianity may so easily prove its superiority to 
Buddhism by clearly supplying the desires and satis- 
fying the longings of the human soul. 

The Buddhist doctrine of transmigration is also 
utterly repugnant to the Christian idea that the soul 
of man comes from God and returns to God. The 
blind, merciless fatalism of the Buddhist ingwa (cause 
and effect) is only another illustration of the all-per- 
vading atheism ; and this doctrine undoubtedly con- 
tributed largely to the corroboration of the Japanese- 
stoical idea, embodied in the common phrase shikata 
ga nai (" doing-way is-not " — " There's nothing to be 
done," or " It's no use ") that so often expresses utter 
helplessness and hopelessness. Christianity, of course, 
in this case also supplies the needed help and hope 



168 APPENDIX 

and confidence ; but Christian teachers find no little 
difficulty in eradicating the deep-seated ideas of gen- 
erations on this subject. Doctor Griffis has well said : 
" Buddhism is law, but not gospel " ; and " The sym- 
bol of Buddhism is the wheel of the law, which 
revolves as mercilessly as ceaselessly." Other pecu- 
liar concepts of Buddhism have been thus described 
by a missionary : 

We speak of God and the Japanese mind is filled with (ideas 
of) idols. We mention sin, and he thinks of eating flesh or the 
killing of insects. The word holiness reminds him of crowds of 
pilgrims flocking to some famous shrine, or of some anchorite sit- 
ting lost in religious abstraction till his legs rot off. He has much 
error to unlearn before he can take in the truth. 

In the third place we must take into consideration 
the Confucian element in the make-up of the Japanese 
intellect. Here we find atheism, agnosticism, panthe- 
ism, materialism, negativism, and impersonality. The 
atheism is not that of affirming that there is no God, 
but of not saying that there is a God, or of ignoring 
the question of the existence of God. The material- 
ism is like that of Shinto and Buddhism ; the agnos- 
ticism is not very dissimilar to that of the present age 
in the Occident. The impersonality is seen in the 
use of the word " heaven" instead of "God." The 
negativism is illustrated by the "silver rule," "Do 
not to others what you would not have them do to 
you," of Confucius in contrast with the " golden rule " 
of Jesus Christ. Concerning pantheism, Dr. W. A. 
P. Martin, has testified as follows : " (Confucianism) 
has degenerated into a pantheistic medley, and renders 



APPENDIX 169 

worship to an impersonal anima mundi under the 
leading forms of visible nature." 

CHRISTIANS IN JAPANESE POLITICS 1 

One of the most significant evidences of the influ- 
ence of Christianity upon the civilization of Japan is 
manifested in political circles. It is noteworthy that 
the first step taken by Japan in local self-government, 
by the opening of provincial assemblies in 1880, re- 
sulted in the election of an unusually large number 
of Christians to membership in these assemblies. 
Their election was due chiefly to their high reputa- 
tion and established character as men of honesty and 
integrity. And their success in those positions was 
owing in no small degree to the training they had 
enjoyed in church assemblies in association with for- 
eign missionaries. It was not strange, therefore, that 
when constitutional government was established in 
Japan, Christians were found in disproportionately 
large numbers in the first Imperial Diet, and have 
continued to obtain in every election more seats than 
they were entitled to, if the number of Christians in 
the whole empire be compared with the entire popu- 
lation. Moreover, the speaker of the House of 
Representatives in the first Diet was Mr. Nakajima, 
a Christian. Mr. Shimada, another prominent Chris- 
tian, has served five terms as vice-speaker, and the 
late Mr. Kataoka was five times elected to the 
speaker's chair. 

The present (twentieth) Diet contains seven Chris- 

1 Reprinted by permission from "The World To-day." 



170 APPENDIX 

tian members. They include one Baptist (Mr. Ta- 
mura, of Tochigi Prefecture), two Congregationalists 
(Mr. Hinata, of Gumma Prefecture, and Mr. Yokoi, 
of Yokohama Prefecture), and four Methodists (Mr. 
Ebara, of Tokyo ; Mr. Shimada, of Yokohama ; Mr. 
Nemoto, of Ibaraki Prefecture, and Mr. Tatsukawa, 
of Nagano Prefecture). Mr. Shimada was originally 
a Presbyterian, drifted into Unitarianism, but has re- 
cently united with a Methodist church. He is editor 
of the Mainichi Shimbun, a Tokyo daily, and is very 
active in social reforms, especially in attacks upon 
monopolies, the tobacco and the liquor traffics, and 
legalized prostitution. Mr. Nemoto is also very 
prominent on account of his activity in temperance 
work. His anti-tobacco bill, prohibiting the sale of 
tobacco to minors, was passed by both houses a few 
years ago, and his anti-liquor bill, prohibiting the sale 
of liquor to minors, has only barely failed to pass, 
and will be presented as long as he is a member. It 
is interesting, by the way, to note that he is one of the 
representatives of a large tobacco-growing district, 
but regularly wins his election in spite of the bitter 
opposition of the tobacco and liquor men and the 
Buddhists. Mr. Yokoi, formerly a Congregationalist 
minister and later president of the Doshisha Uni- 
versity, Kyoto, is quite well known in Christian cir- 
cles in America. Mr. Ebara is one of the leading 
educators of Tokyo, and was prominently mentioned 
as a candidate for speaker. He was one of the three 
persons whose names were presented to the emperor 
as nominees of the House of Representatives for that 
position. But the emperor, in accordance with an 



APPENDIX 171 

unwritten law, appointed Mr. Matsuda, who had 
received the largest number of votes. 

The proportion of seven out of a total membership 
of three hundred and seventy-nine, makes one Chris- 
tian for every fifty-four members. The total number 
of nominal Christians in Japan is about one hundred 
and fifty thousand, who may be said to represent a 
Christian community of about three hundred thou- 
sand. Among these about fifty thousand are Protes- 
tants, who thus represent a community of about one 
hundred thousand. If, therefore, we reckon the popu- 
lation of Japan at fifty millions, we get one Protes- 
tant for every thousand of the people, while the seven 
Protestant members of the House of Representatives 
stand one to about every fifty. This is one of the 
clearest proofs that, in general, the influence of Chris- 
tianity upon Japan must not be estimated merely by 
the number of believers. Moreover, in the Diet and 
in party councils and political affairs in general, the 
Christian men in politics exercise an influence out of 
proportion to their mere numbers, and may be counted 
on to stand up for right principles. There is also a 
large number of prominent men who, although mak- 
ing no profession themselves, are, nevertheless, favor- 
able to Christianity, especially in its movements for 
social and moral reforms. It is the powerful influence 
of Christian sentiment that abolishes, and keeps 
abolished, legal prostitution in Gumma Prefecture. 

In this connection it may not be out of place to 
refer to a few phases of the influence of Christianity 
upon the political institutions of new Japan. In old 
Japan Shintoism, Buddhism, and Confucianism all 



172 APPENDIX 

encouraged absolutism and feudalism, while constitu- 
tional government, representative institutions, and 
local self-government are fruits of Christian civiliza- 
tion. The old idea of impersonality, by which the 
individual was swallowed up in the family, the clan, 
and the nation, and was called a " thing," could not 
long survive the Christian teachings of individual 
worth, rights, and responsibility now acknowledged in 
the social and political institutions of new Japan. 
Moreover, the doctrine of religious liberty affirmed in 
the Japanese constitution is of Christian origin. 

In general, it may be stated that the leaders of new 
Japan are favorable to Christianity, and are reconstruct- 
ing the nation largely on Christian lines and with Chris- 
tian ideals. Christianity is not an officially " estab- 
lished " religion in Japan, but its influence is rapidly 
increasing along all lines of civilization. The gospel 
of Jesus Christ is a positive force making for social 
amelioration and civic righteousness in Japan to-day. 

THE CRUSADE AGAINST THE SOCIAL EVII. 

Rev. U. G. Murphy, the Methodist missionary to 
whom is due the credit of initiating and carrying on 
with remarkable perseverance the crusade against the 
social evil in Japan, has recently published some facts 
and statistics which strikingly portray the success of 
that movement. We quote from the "Japan Times," 
Tokyo, Mr. Murphy's letter, as follows : 

The following statistics relating to the social evil question may 
be of interest to your readers. The number of licensed prosti- 
tutes in Japan at the end of December, 1902, was thirty-eight 



APPENDIX 173 

thousand six hundred and seventy-six, or one thousand five hun- 
dred less than in 1901 and thirteen thousand eight hundred less 
than 1899, the year before our work was started. The number of 
geisha (dancing girls) for the last year was twenty-eight thousand 
one hundred and thirty, a reduction of nearly two thousand from 
the year before. This is the first time that any particular reduction 
has occurred in the number of geisha. 1 

Arrests for illicit prostitution show a reduction of nearly forty 
per cent, when compared with 1899. If this great decrease is the 
result of ' ' free cessation, " it is certainly very remarkable, as no 
one expected any immediate decrease in the number of unlicensed 
courtesans. A slight increase in illicit prostitution was considered 
almost inevitable, but the statistics for 1901 and 1902 show a 
tremendous and apparently permanent decrease. 

The number of guests or visitors to houses of prostitution was 
less last year than the year before, and when compared with the 
year before "free cessation" began (1899), there has been a 
reduction of over one-third. 

Before our work began, about one-fourth of the prostitutes were 
under twenty years of age ; now less than three per cent, are under 
twenty ; and the applications for permission to become prostitutes 
come almost exclusively from women who have previously been 
living immoral lives, thus causing a great lowering of the ' ' grade " ' 
of prostitutes. This may have something to do with the great 
reduction in visitors. 

The condition of the girls who have accomplished ' ' free cessa- 
tion" is very satisfactory on the whole. The few who return to a 
life of shame do so because of pressure from parents or relatives, 
whose property the brothel keepers have distrained upon in order to 
recover the debt. Because of these distraints, it is almost impossible 
to secure sureties to prostitutes' financial contracts, thus reducing 
the number of applicants who desire to become prostitutes. 

To carry on the work successfully, there should be a free cessa- 
tion bureau or committee wherever there are licensed prostitutes. 
If the present effort is continued a few years longer, the overthrow 
of government-sanctioned prostitution will be inevitable. 

1 "Passing of the Geisha." 



174 APPENDIX 

This movement is one of the greatest successes that 
Christianity has scored in Japan ; for it is entirely the 
result of Christian thought and action. 

Formerly the Japanese young woman was not per- 
mitted to take part in social entertainment, and this 
function fell to the professional entertainer. Men 
found the geisha far more amusing than the women 
of their own acquaintance in society, and this led to 
the creation of this peculiar class. Now that educa- 
tion is accomplishing for woman in Japan what it has 
accomplished for woman in France, England, and 
America, it is evident that the day of the geisha is 
passing. It needs only an opportunity for devel- 
opment to show that the musume, the Japanese girl, 
can be as entertaining and as interesting as the most 
charming geisha of Kyoto — which has attained the 
bad eminence of producing the most beautiful and 
entertaining geisha in the Japanese empire. 

INFLUENCE ON JAPAN OF WORK AMONG 
JAPANESE IN AMERICA x 

I have lately been much impressed with the im- 
portance of getting the Japanese to become Chris- 
tians while they are in America. They can do very 
much to help our work by correspondence with their 
own people. 

Nothing breaks down prejudice against Christianity 
quicker in a Japanese home than a letter from the 
loved one written from America. Everything he tells 
about is told from mouth to mouth through the whole 

1 By Rev. E. H. Jones, Baptist missionary in Sendai. 



APPENDIX 175 

village, or among the whole group of relatives and 
acquaintances. If there is a favorable reference to 
Christianity, it has a weight with the hearers that 
many sermons of ours, or of the Japanese evangelists, 
cannot have. It is our business to speak favorably of 
Christianity. They naturally put themselves on 
guard against the interested propagandist. They do 
not see for some time that we do not have anything 
to gain. They never saw any one yet working for 
pure love, and they do not believe it of us. 

I know two families that resisted all attempts to 
convince them that Christianity was superior to their 
hereditary religions, but who gave in at once when 
letters came from sons in Hawaii and America, urging 
them to become Christians. The whole village has 
changed front, and they are now willing to give our 
religion a favorable hearing. Both of the heads of 
the families have made up their minds to become 
Christians. . . 

Therefore, push your work for these studious, ener- 
getic Japanese visitors to America if you want to help 
the work of evangelizing Japan. One of these gained, 
made into an earnest Christian, will " save a soul from 
death and cover a multitude of sins." " And they 
that are wise shall shine as the brightness of the 
firmament ; and they that turn many to righteousness, 
as the stars forever and ever." 

PENTECOST IN JAPAN 

The special evangelistic services which have lately 
been carried on under the auspices of what is known 



I76 APPENDIX 

here as the Taikyo Dendo, and has also been called 
" The Twentieth Century Forward Movement," have 
met with so much success that this heading seems 
perfectly proper. The first signs of unusual blessings 
appeared in connection with the work in the Kyo- 
bashi District of Tokyo. Here the Japanese and for- 
eign workers of the Baptist, Episcopal (English), 
Evangelical Association, Methodist, and Presbyterian 
missions planned a fifteen days' campaign (May 12- 
26). During that time a prayer meeting was held 
every afternoon at 3 o'clock in the Ginza M. B. 
Church ; and from that prayer meeting the bands of 
workers went out to their different kinds of labor. 

We ought, perhaps, to add that excellent prepara- 
tion, both practical and prayerful, had been made. 
Large colored posters, very attractive in appearance, 
had been posted up here and there in the most public 
places, including, for instance, all the bath houses, in 
which crowds gather daily. Small handbills had been 
distributed all over the district ; so that, when the 
meetings began the people were not taken by surprise. 

The campaign included not only evening preach- 
ing, but also street preaching by several companies, 
including a students' band, house-to-house visitation, 
and after-meetings for inquirers. The street-preaching 
bands were, moreover, provided with banners. 

Only a few days had passed when it become quite 
evident that the Holy Spirit was blessing this move- 
ment. The attendance at the afternoon prayer meet- 
ings rapidly increased until the church was filled by 
those interested, not merely of that district, but from 
all parts of the city and even from Yokohama. The 



APPENDIX 177 

inquirers came to be numbered by the thousands, and 
those who made a decision (kesshin) to give them- 
selves up to Christ by the hundreds. We purposely 
refrain from giving exact figures, because we consider 
that they have no definite value, but are rather dan- 
gerous. On Sunday, May 26, which happened to be 
the anniversary of Pentecost, the attendance at the 
prayer meeting numbered more than seven hundred, 
and not only packed the church full, but many sat 
and stood out in the yard. The meetings were con- 
tinued on a somewhat smaller scale for one more 
week, and have since been transferred to other dis- 
tricts of the city. In Kyobashi Ku alone over one 
thousand persons have repented of their sins. 

But these Pentecostal blessings have not been con- 
fined to the capital. From Yokohama, Sendai, Osaka, 
and other places, has come most encouraging news 
of a similar kind. It seems, therefore, that the 
movement is spreading, and that the first year of the 
twentieth century will be memorable in the history of 
Christian missions in Japan for this great revival. 

There have been some remarkable and encourag- 
ing features in this movement. In the first place, the 
Japanese have taken the initiative and the leadership. 
The missionaries, of course, have gladly co-operated 
to the fullest extent, and have been heartily welcomed 
as co-laborers. But the management has been in the 
hands of the Japanese, who have carried on the cam- 
paign with the usual adaptation of foreign methods 
to Japanese conditions. Such ability in leadership 
might be expected of the pastors, who have been 
trained for such a purpose, or of business and public 

M 



I78 APPENDIX 

men, like Hon. Taro Ando, Hon. Sho Nemoto, m. p., 
and others who have had more or less experience. 
Not only such men, however, but also the rank and 
file of the churches did nobly, especially in personal 
work, which is generally a heavy " cross " to Japa- 
nese. Their latent powers were drawn out and have 
become the tokens of great possibilities. They have 
also given unstintedly of their time and means to the 
great work ; they have often forgotten, or purposely 
neglected, their meals, and have gladly contributed 
their mites. 

In the second place, the preaching was evangelical. 
It seemed to be generally understood and acknowl- 
edged that this, at least, was not the proper time for 
preaching about Christian civilization or indulging 
in fine orations along the line of apologetics. The 
preaching was direct, personal, and aimed at the 
heart. It presented sin, God, Christ, and salvation. 
It was an appeal to the heart more than to the head ; 
it worked upon the feelings more than upon the in- 
tellect. At the same time there was little, if any, 
claptrap or working on sudden impulses. The appeal 
was made with zeal and earnestness, but marked by 
Japanese dignity ; and it was received in the same 
calm manner. Not but what there were frequent 
outbursts of feeling ; they seemed, however, quite 
natural and not at all forced. As is well known, the 
Japanese are not a demonstrative people, and are, 
therefore, naturally protected from going to such 
sentimental extremes as those into which Occidentals 
are prone to fall frequently. And, just because the 
people are unsentimental, it was encouraging to find 



APPENDIX 179 

that down in the Japanese heart too, " Feelings lie 
buried that grace can restore." 

A third encouraging feature of this revival is the 
fact that, while there have been many "sudden" 
conversions, there are also very many cases of those 
who, having heard the word for one, two, five, ten, 
or twenty years, have at last been brought to the 
point of decision. Undoubtedly, in the case of the 
former, there will be a heavy falling off, or " leak," 
as the Japanese call it. In spite of the precautions 
that were taken in getting the names and addresses 
of those who came to a decision, a loss is inevitable. 
Christ himself has born witness, in the parable of 
The Sower, that some seed is wasted. But no matter 
how much seed may be apparently lost, this revival 
will have had its permanent effect, not only in the 
conversion of hundreds who will remain constant, 
but also in the awakening and revivifying of the 
churches. And, just as the revival this year has 
reaped so much fruit from the seed apparently lost 
years ago, so some of the seed which may seem to 
have been wasted in this year's sowing will bear 
fruit in some later period, and bring joy and happi- 
ness to the workers who succeed us. 

And this suggests one very important thought for 
our own consideration in the midst of the rejoicing 
over this Pentecost. We must not forget that these 
blessings have been largely the result of the pray- 
ing and the preaching and the teaching of the years 
gone by. For four decades missionaries and Japanese 
have been proclaiming the gospel in this empire. 
Testaments, Bibles, entire or in portions, have been 



l8o APPENDIX 

scattered profusely throughout the land. In mission 
schools for boys and girls the rising generation has 
been taught and trained in our symmetrical Christian 
education. In Sunday-schools too, the children have 
learned the great facts and truths of Christianity. 
Without all this preparation there could have been 
no Pentecost this year. " One soweth, and another 
reapeth " ; but " he that soweth and he that reapeth 
may rejoice together." 

The revival continued to spread and increase in 
power. During the month of June the special services 
were extended over all the districts of Tokyo ; so that 
the entire city was more or less affected by the earnest 
preaching of Christianity. The final regular services 
of this " first campaign " were held on June 30 ; the 
" second campaign " will be started early in the fall. 
On Saturday, July 6, a large thanksgiving service was 
held in the Y. M. C. A. hall. A full report was made 
of the campaign in Tokyo, its encouraging features 
were emphasized, and more than two hundred yen 
were raised for the "fall campaign." The statistical 
report read on that occasion is reproduced here and 
makes a very interesting "exhibit." But we must 
be careful not to attach too much importance to the 
mere counting of the converts and inquirers. 

From other parts of the empire also, from Yoko- 
hama, Osaka, Sendai, Nagoya, Shinshu, Kyoto, Kyu- 
shu, etc., come encouraging reports of similar meet- 
ings. In Sendai one of the most successful features 
of the big theatre meetings was a large choir of about 
a hundred young people, trained by Mrs. Cleveland 
and Mr. Noss. And from there Mrs. Cleveland and 



APPENDIX l8l 

four of the best singers went out on a tour northward 
as far as Morioka. The testimony from that section, 
as well as from all other places, is summed up as fol- 
lows by Mr. Cleveland in " Tidings " : " Everywhere 
we found a willingness to hear and an inclination on 
the part of the church to more aggressive work for 
the Master. The time certainly seems ripe for a great 
forward movement." 

The first tangible results are already apparent in 
baptisms in most of the churches. The first fruits of 
the revival have been reaped, and include from ten to 
twenty per cent, of the singers. 

The noteworthy points in connection with the pres- 
ent revival are : 

i. It is in the churches. That of 1883 was in large 
halls, not in the houses built for worship. 

2. Character of the workers. Men and women 
of the best society, members of Parliament, people 
of every class, unite to assist the regular Christian 
workers in spreading the truth. 

3. The remarkable good order preserved. We do 
not know of an instance of either fanatical demon- 
stration on the part of believers or of disturbance on 
the part of those opposed to Christianity. 

4. Street preaching. This has been carried on with 
the express approval of the police, often with their 
assistance to facilitate the work without interrupting 
traffic on the streets in the vicinity of the crowds. 

5. Immense crowds. Never before in the history 
of the churches have they been so packed night 
after night. 

6. Four thousand seekers in four weeks, and the 



1 82 APPENDIX 

work but just begun! It is already spreading to 
the provinces, where very successful meetings are 
being held. 

7. The widespread knowledge among the masses 
concerning the fundamental doctrines of Christianity. 
A dozen years of faithful preaching with little ap- 
parent fruitage has done wonders to prepare the people 
for this outpouring of the Spirit. Some have been 
saying of these meetings that they are fushigi (mi- 
raculous), but to the thoughtful observer they are the 
most natural result. For a dozen long years faithful 
missionaries and native agents have been preaching a 
full gospel over more or less of this entire land. War, 
political unrest, treaty revision, educational and social 
problems, all have combined to take the attention of 
the people from religion, and we have seen little fruit. 
But with these questions more or less settled, the peo- 
ple for various reasons are ready to turn to serious 
things. God is answering much prayer and faithful 
work with a mighty outpouring of his Spirit. I^et 
us thank God and take courage. 

Report. — Period : May 12 to June 30. 

Districts : (1) Kyobashi ; (2) Shiba, Azabu, Akasaka ; 
(3) Nihonbashi, Shitaya, Honjo, Asakusa ; (4) Yotsuya, 
Kojimachi; (5) Kanda, Hongo, Ushigome, Koishikawa. 

Churches : Methodist Episcopal, five ; Episcopal, 
six ; Presbyterian, sixteen ; Evangelical Association, 
six ; Baptist, seven ; Canadian Methodist, five ; Chris- 
tian, four ; Congregational, two ; Friends, one ; total, 
fifty-two. 

Workers : Methodist Episcopal, eleven ; Episcopal, 



APPENDIX 183 

eight ; Presbyterian, twenty ; Evangelical Association, 
eight ; Baptist, nine ; Canadian Methodist, eight ; 
Christian, seven ; Congregational, five ; Friends, three ; 
total, seventy-four. 

Evangelistic bands : Twenty-seven in number, in- 
cluding more than three hundred and sixty members. 

Publications : Bills, five hundred and seventy thou- 
sand ; posters, three thousand seven hundred and ten ; 
tracts, three hundred and ten thousand ; Bibles, two 
thousand eight hundred ; " Songs of Salvation," 
twenty-seven thousand ; total, nine hundred and thir- 
teen thousand five hundred and ten. 

Meetings and attendance : Prayer meetings, eleven 
thousand six hundred and twenty-six ; preaching serv- 
ices, eighty-four thousand two hundred and forty- 
seven; street preaching, "several ten thousands"; 
total, over one hundred thousand. 

Collections, by districts : (1) six hundred yen ; (2) 
two hundred and forty-eight yen; (3) ninety-seven 
yen; (4) one hundred and ninety-two yen; (5) two 
hundred and eighteen yen ; total, one thousand three 
hundred and fifty-five yen} 

Converts and inquirers : (1) twelve churches, one 
thousand two hundred ; (2) nine churches, one thou- 
sand two hundred and seventeen ; (3) ten churches, 
four hundred and seventeen ; (4) ten churches, one 
thousand three hundred and nineteen ; (5) eleven 
churches, one thousand one hundred and fifty-four ; 
total, five thousand three hundred and seven. 

1 There were also several rings and other articles of jewelry. The 
first ring, which had an interesting history, was bought and sent to 
England as Spolia Opima taken from the Buddhists. 



184 APPENDIX 

As has been already said, there is no disposition to 
emphasize these large numbers. However much care 
is taken to seek them out, the majority will probably 
elude the visiting committees, not generally from any 
conscious purpose, but for various reasons growing 
out of business engagements or necessary travel, for 
it is known that many live in remote places. The 
great and most valuable results will probably prove 
to be the warmer and more vigorous life exhibited 
by the respective churches and their deeper sense 
of a common responsibility for the propagation of 
Christianity in Japan. 

THE FIRST PROTESTANT BELIEVER 
IN JAPAN 1 ( 

Who was the first Protestant believer in Japan? 
The answer to the inquiry depends in part upon the 
meaning given to the words. If the I^oo Choo of fifty 
years ago is considered a part of Japan, the persons in- 
structed by Doctor Bettelheim must not be forgotten. 
Newcomb's " History of Missions," edition of 1858, 
says : " Three persons have received baptism in Napa, 
and another is a candidate for the same privilege at 
Shuy." A letter by Doctor Bettelheim in 1851 speaks 
of a young man who died in a prison where he was 
confined on account of his Christian faith. His name 
is given as Satchi Hama, "Front Shore," and he is de- 
scribed as the nephew and namesake of a professor of 
Christianity whose fate is recorded in reports of the 
L,oo Choo Naval Mission. The name as given could 

1 By Otis Cary. 



APPENDIX 185 

readily be corrected into Japanese, and raises the 
query whether the persons who bore it may not have 
been officials from Satsuma. 

Dr. S. Wells Williams * writes of two men whom 
he calls Rikimatz and Otosan, who were among the 
shipwrecked Japanese that the " Morrison " tried in 
vain to return to their own native land. They after- 
wards lived in Shanghai. " Both showed in their 
correct lives that the faith which they had professed 
was a living principle. They were the first fruits of 
the church of Christ in Japan." 

A curious statement is found in Gragg's " A Cruise 
in the United States Steam Frigate c Mississippi.' " 
Speaking of a religious service held August 1, 1858, 
in Townsend Harris's house at Shimoda, he says : 
"Inside of the house were several (six) Christian 
Japanese who had for some time been converted from 
heathenism." According to the " Missionary Herald " 
for March, 1864, the report for 1863 of the Mission 
Board of the Reformed Protestant Dutch Church in 
the United States mentions the organization among 
Americans in Kanagawa " of the First Reformed 
Protestant Dutch Church in Japan, one member of 
which, it is elsewhere stated, was a Japanese." Rev. 
James H. Ballagh, to whose notice I brought this 
statement, did not remember who the Japanese was, 
but thought it might possibly have been Sentaro, 
better known as " Sam Patch." This man was with 
Perry's expedition, and afterwards united with the 
Baptist Church in Hamilton, N. Y. 

1 "Life and Letters," p. 99. 



1 86 



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P-i Pi O "^ H M 



GENERAL INDEX 



Ackerman, Miss, temperance work of, 
33. 

Ainu: first work among the, 22, 80; 
Rev. Walter Dening first missionary 
to the, 110 ; work of Rev. and Mrs. 
John Batchelor among the, 110, 111 ; 
their schools, 111 ; converts among 
the, 111. 

Akasaka Hospital, well known, 132. 

America: work among Japanese in, 
110, 111, 112, 174, 175 ; work of Doc- 
tors Harris, Sturge, and Scudder 
among Japanese in, 112. 

American Baptist Free Missionary 
Society : its first missionary, 10, 60 ; 
its work transferred to American 
Baptist Missionary Union, 60; first 
period of Baptist mission work under 
the auspices of, 59. 

American Baptist Missionary Union : 
beginning of work of, 59, 60 ; trans- 
ference of work of American Bap- 
tist Free Missionary Society to, 60; 
transference of work of English Bap- 
tists to, 62; opportunities of new 
missionaries of, 63, 64. 

American Bible Society, The, Bible 
distribution under, 118. 

American Board of Commissioners for 
Foreign Missions : its entrance into 
Japan, 10, 68, C9 ; connection of work 
of Kumi-ai churches with, 68 ; varied 
work of missionaries of, 69 ; increase 
in number of missionaries of, 69 
reason for the success of, 69 ; educa 
tional work of, 73 ; medical work of 
73 ; philanthropic work of, 74 ; pub' 
lished first Christian paper in Japan 
74 ; literary work of, 74. 

American Episcopal Mission : educa 
tional plant of, 78 ; special and phil- 
anthropic work of, 79 ; literary and 
evangelistic work of, 80 ; hospital of, 
132. 



American Methodist Mission, impor- 
tant events in history of, 85. 

American Presbyterian Mission, 
helped to organize United Church 
of Christ in Japan, 91. 

American Tract Society, The : begin- 
ning of work of, 119, 120 ; financially 
embarrassed, 120. 

Anatoli, assisted Bishop Nicolai, 53. 

Ando, Hon. Taro, president of Na- 
tional Temperance League, 105. 

Anglo-Japanese alliance, Japan ad- 
mitted to, 38. 

Aoyama Gakuin, founding of, 20, 26. 

Aoyama Printing Press, connected 
with Methodist publishing house, 86. 

Army and Navy Mission Club, nature 
of work of, 104. 

Arthur, Mrs., pioneer in female edu- 
cation, 64. 

Bacon, Miss, on Japanese women, 129. 

Baikwa Jo Gakko: opening of, 20; 
Sawayama, founder of, 73. 

Ballagh, Rev. J. H. : first baptism in 
Japan by, 12, 90 ; on earliest convert, 
184. 

Baptism : the first, 12, 89 ; the first, of 
Japanese woman, 61. 

Baptists : large reinforcements of, 32 ; 
opening of work in Riukiu (Loo 
Choo) Islands by, 33 ; their share in 
work of translation of Bible, 62 ; ex- 
pansion of work of, 63 ; new mission- ' 
aries among, 63 ; their schools in 
Japan, 64 ; opening of mission work 
in Loo Choo Islands by, 65 ; extent 
of evangelistic work of, 67; prin- 
cipal stations of, 67; the organ of, 
footnote, 67. 

Baptists, English: second period of 
Baptist mission work in Japan under 
American Baptist Missionary Union 
and, 59 ; their work established, 62 ; 

193 



194 



GENERAL, INDEX 



their work transferred to American 
Baptist Missionary Union, 62. 

Barrows, John H., D. D., visit of, 34. 

Batchelor, Rev. John, missionary 
among the Ainu, 80, 110, 111. 

Bennett, A. A., d. d. : his arrival in 
Japan, 62 ; theological seminary or- 
ganized by, 63. 

Berry, Doctor, medical missionary of 
, American Board, 73. 

Bettelheim, Doctor : entered Loo Choo 
Islands, 5, 116, 184 ; assisted in trans- 
lation of New Testament, 6. 

Bickersteth, Rev. Edward, bishop of 
English Episcopalians, 77. 

Binsford, Mrs., cooking classes estab- 
lished by, 136. 

"Bishop Poole Memorial School," es- 
tablished by Episcopal group, 78. 

Blackie, John Stuart, on polytheism 
and atheism, 164. 

Bonin Islands : beginning of work on, 
80, 112 ; problem of the, 112. 

Boxer disturbances, Christian spirit 
of Japanese shown in, 37. 

Bible: translation of, 19; completion 
of translation of, 27 ; wide distribu- 
tion of, 33 ; emperor presented with 
copy of, 33, 119; phenomenal sales 
of, 40; publication of first portion 
of, 12, 60 ; Rev. G. P. Verbeck, Dr. J. 
C. Hepburn, and Rev. S. R. Brown 
assisted in translation of, 90 ; strong 
bond of unity in use of one version 
of, 105 ; circulation of, 118 ; methods 
of distribution of, 118, 119 ; increas- 
ing demand for, 119. 

Bible, the Japanese, dialect of, 119. 

Bible Societies' committee for Japan, 
organization of, 118. 

Bible and Tract Society, unification of 
work of, 33. 

Bible Women's School (Kobe) , its'in- 
fluence, 73. 

British and Foreign Bible Society, 
Bible distribution under, 118. 

Brown, Rev. S. R. : missionary of 
Dutch Reformed Church, 10, 89; 
first theological class opened by, 19 ; 
Yokohama band trained by, 61 ; his 
assistance in translation, 90; work 
and policy of, 94. 



Brown, Nathan, d. d. : his translation 
of Baptist version of New Testa- 
ment, 19, 62 ; transferred to Amer- 
ican Baptist Missionary Union, 60 ; 
death of, 63. 

Brunson, missionary of Southern Bap- 
tist Convention, 66. 

Buddhism : despised, 158 ; polytheism 
and idolatry common to Shinto and, 
159 ; often speedily discarded, 160 ; a 
source of intellectual training, 162, 
163 ; its doctrines and influence upon 
Japanese thought, 166-168. 

Buddhists, Christian teachers of Eng- 
lish employed by schools of, 130. 

Buxton, Rev. B. F., meetings held 
by, 80. 

Calendar, The Gregorian: its adop- 
tion, 13 ; first year of, 17. 

Canadian Church Mission, opens its 
work, 77. 

Canadian Methodist Mission: estab- 
lishment of work of Central Tab- 
ernacle by, 33, 88; Rev. Geo. Cochran, 
missionary of, 82 ; D. Macdonald, 
M. D., missionary of, 82 ; founding 
of a school for boys by, 85. 

Carey, missionary of Baptists in In- 
dia, 4. 

Carrothers, Rev. Christopher, founder 
of first mission school, 12. 

Carpenter, Mr. and Mrs., arrival of, 63. 

Cary, Otis, on "The First Protestant 
Believer in Japan," 184. 

Cathedral of the Resurrection, Bishop 
Nicolai, and, 52, 53. 

Catholics, Greek : their first church, 
52 ; their schools, 55 ; their library 
and theological school, 55; their 
literature, 55. 

China : results of war with, 31, 32, 34 ; 
power and influence of Japan in, 
112, 113 ; Japanese Christian Church 
in, 113. 

Christianity : development of in Ja- 
pan, 1 ; edicts against, 3, 11, 47 ; prac- 
tically extinct in 1803, 3 ; excluded 
from publicity, 4 ; 1855, star year in 
chronological table of, 7 ; prejudice 
against, 11, 12 ; incidental prepara- 
tion for, 13; February 19, 1873, a 



GENERAL INDEX 



195 



red letter date in chronology of, 
15; foundation of philanthropic 
work of, 20; advocacy of accept- 
ance of, 24 ; removal of obstacles in 
way of progress of, 24 ; apathy to, 
30; Methodists foremost in social 
reform movements of, 87; news- 
papers and cause of, 123 ; Japanese 
press influenced by, 123 ; is philan- 
thropic in Japan, lol ; its progress in 
Japan between 1853 and 1903, 143- 
146; list of organizations in Japan 
representing, footnote, 146 ; its influ- 
ence in social reforms, 146, 147 ; lan- 
guage and literature affected by, 
147 ; felt in Japanese art, 148 ; its 
influence upon the civilization of 
New Japan, 148 ; its present position 
in Japan, 149 ; leaders of New Japan 
favorable to, 150; its condition in 
Japan now, 150; conflict of in 
Roman empire compared with that 
of Japan, 151 ; description of atti- 
tude of Japanese toward, 153; its 
destiny in Japan, 155, 156 ; power of 
anti-foreign spirit against, 158 ; hos- 
tility of educated classes to, 160, 162 ; 
significant evidence of influence of, 
169 ; its influence upon political in- 
stitutions of New Japan, 171. 

Christians : no interest among, except 
in Roman Catholic circles, 4 ; cruci- 
fixion of, 5 ; the " finding of the," 10, 
46 ; activity of, 28 ; persecution of, 
45, 47; Buddhists attempt to arouse 
prejudice against, 58 ; periodicals 
published by, 123; newspapers ed- 
ited by, 123 ; their prominence in 
public life, 147; their warfare in 
Japanese empire, 151 ; their spirit- 
ual worship unintelligible to 
heathen, 153 ; their election to 
provincial assemblies, 169; their 
total number in Japan, 171 ; their 
proportion in House of Representa- 
tives, 171 ; in politics wield power- 
ful influence, 171. 

Christians, Japanese: social meeting 
of, 28 ; Union Hymnal used by, 41 ; 
increased contributions from, 72; 
prayer-book for, 77 ; their liberalism, 
103 ; benefited by Evangelical Alli- 



ance, 105 ; realize their responsi- 
bilities, 113 ; sent to Korea, 115 ; 
their laxity in conduct, 154 ; their 
difficulties, 156. 

Christian Catholic Church, work of, 
97. 

Christian high schools and academies. 
See Chu Gakko, 125. 

Christian journalism, progress in, 123. 

Christian Literature : its importance, 
117; publications included in, 117; 
its largest part in Japanese lan- 
guage, 117; increasing demand for 
English, 117 ; the earliest, 117 ; aus- 
pices published under, 119 ; Ameri- 
can Tract Society and distribution 
of, 119, 120; Methodist Publishing 
House and, 120 ; books constituting 
the, 120 ; biography a popular form 
of, 121 ; Christian novel, established 
feature of, 121; hymns deserve 
prominent place in, 121 ; periodicals 
included in, 123. 

Christian Mission, work of, 96. 

Christian and Missionary Alliance, 
work of, 96. 

Chu Gakko (Christian high schools) : 
the struggle of, 125; instructions 
issued against, 125, 126; result of 
educational convention to, 127. 

Church Missionary Society, The, 
(British) : its entrance into Japan, 
10; Rev. G. Ensor and wife mis- 
sionaries of, 76; Monoyama Gakko 
under the auspices of, 79 ; started 
work among the Ainu, 80, 111 ; co- 
operation of low church mission- 
aries of, 80. 

Church : missionaries of American 
Protestant Episcopal, 9; mission- 
aries of Presbyterian (North), 10; 
missionaries of Dutch Reformed, 10, 
89 ; Missionary Society (British) en- 
tered the field, 10; beginning of 
work of first Greek or Russian, 11 ; 
the first Japanese, 14 ; organization 
of, first, in Tokyo, 22, 61 ; organiza- 
tion of first Greek, 52. 

Churches : meetings held in Catholic 
and Protestant, 11; become self- 
supporting, 34 ; dedication of Roman 
Catholic, 46. 



196 



GENERAL INDEX 



Civilization, Christian : establishment 
of, 13; influenced by reforms, 18; 
principles of, maintained in China, 
37; effects and causes of, 38; one 
result of, footnote, 44; its benefits 
appreciated, 148. 

Clark, Dr. W. S., and Sapporo Inde- 
pendent Church, 100. 

Cleveland, Mr., on Taikyo Dendo move- 
ment, 181. 

Cleveland, Mrs., choir trained by, 180. 

Cochran, Rev. Geo., missionary of 
Canadian Methodist Mission, 82. 

Codes: promulgation of new, 17; Chris- 
tian standards recognized in, 35. 

Commercialism : strong spirit of, 31 ; 
religious ideas stifled by, 35. 

Confucianism : bigotry a feature of, 
158, 159 ; influential among educated 
classes, 158 ; often speedily dis- 
carded, 160 ; a source of intellectual 
training, 162, 163 ; its doctrines and 
influence upon Japanese thought, 
168. 

Congregational Girl's School, opening 
of, 20. 

Constantine, his attitude toward old 
cults, 154. 

Constitution: promulgation of, 29; a 
fruit of Christian civilization, 145. 

Constitutional government : the prom- 
ise of, 17 ; establishment of, 29 ; ex- 
perimental period in, 31. 

Convert, the first, 7, 61, 89, 184. 

Correll, Rev. I. H., missionary of 
Methodist Episcopal Church, 82. 

Cosand, Mr. and Mrs. J., Friends' mis- 
sion founded by, 97. 

Co wen, J. L., his part in development 
of Methodist Publishing House, 86. 

Cumberland Presbyterian Church, en- 
ters Japan, 89. 

Dai Gakko (university), of govern- 
ment system, 127. 

Davison, Rev. J. C, missionary of 
Methodist Episcopal church, 82. 

Dearing, J. L., d. d., accepts presi- 
dency of Baptist Theological Sem- 
inary, 65. 

Dening, Rev. Walter, work among 
Ainu started by, 80. 



Dictionary, publication of first, 12, 90. 

Diet : first Imperial, 31 ; Christians 
members of first, 169 ; personnel of 
present (twentieth), 169, 170. 

Disciples, their mission in Japan, 97. 

Doshisha, The: the founding of, 20; 
expanding of the work of, 26; re- 
vival in, 28; trouble in, 34; power 
of, 73. 

Duncan Academy : its founding, 64, 
65 ; its Monday schedule, 157. 

Dutch Reformed Church : missionaries 
of, 10, 89; helped to form United 
Church of Christ in Japan, 91. 

Ebara, Mr., member of Diet and lead- 
ing educator, 170. 

Edicts : anti-Christian, 3, 44, 143 ; their 
special renewal, 11,47; their removal, 
15, 18, 47. 

Edinburgh Medical Mission, enters 
Japan, 89. 

Education, Christian : laying founda- 
tions of, 19, 20 ; the cause of, strength- 
ened, 26 ; rescript against, 35 ; edu- 
cational convention in interest of, 
35, 126 ; need for, 124, 129 ; ups and 
downs of, 124 ; cause of, hurt by in- 
struction, 125 ; schools included in 
system of, 127 ; plan of co-operation 
needed in, 128 ; Neesima on, 130. 

Education, Department of : its re- 
script against religious instruction, 
35 ; its conservatism, 39 ; instruction 
issued by, 125. 

Education, female : its debt to the 
gospel, 38, 129 ; in hands of Christian 
missionaries, 39, 128, 129; the im- 
portance of, 64 ; current public opin- 
ion regarding, 129. 

English language, adoption of, in cur- 
ricula of schools, 24. 

Ensor, Rev. G. and wife, missionaries 
of Church Missionary Society (Brit- 
ish), 76. 

Emperor : copy of Bible presented to, 
33; his celebration of wedding an- 
niversary significant, 35. 

England : as a Japanese mission field, 
113 ; work of Miss Maclean in, 113. 

Episcopal bodies : co-operation of, 77 ; 
Holy Catholic Church organized by, 



GENERAL INDEX 



197 



27, 77 ; dioceses of, 78 ; educational 

institutions of, 78 ; literature of, 80 ; 

evangelistic work of, 80. 
Episcopalians, English : bishops of, 

77, 78 ; general policy of, 81. 
Epworth League, its influence, 87. 
Evangelical Alliance : organization 

of, 104 ; its part in Taikyo Dendo 

movement, 104; important meeting 

of, 104. 
Evangelical Association of North 

America : opening of work of, 82 ; 

important event in history of, 85. 

Evangelical Lutheran church in the 

South, U. S. A., Revs. J. A. B. Scherer 

and R. B. Peery missionaries of, 100. 

Factory Girls' Home, a new institu- 
tion, 74, 135. 

Ferris Seminary, the founding of, 20, 90. 

Feudalism, its abolishment, 13. 

Florence Crittenton Rescue House, 107. 

Formosa : Christian work in, 114 ; 
work of English Presbyterians in, 
114 ; Rev. Geo. L. Mackay's work in, 
114 ; the Nippon Kirisuto Kyokwai 
and the Nippon Seikokwai work in, 
114. 

Franson, Dr. F. : and evangelistic 
work, 43 ; mission of Scandinavian 
Alliance founded by, 101. 

Free Methodists, their work in Osaka 
and on Awaji, 97. 

Friends, brief summary of the work 
of, 97. 

Fukisansha, maintained by Kumi-ai 
Christians, 74. 

" Fukuin Maru " : permitted to cruise 
among islands, 38 ; its work in the 
Inland Sea, 66. 

Fukuin Printing Company, main- 
tained by Kumi-ai Christians, 74. 

Fukuin Shimpo, published by Presby- 
terians, 91, 123. 

Fukuzawa, adoption of Christianity 
urged by, 24. 

Geisha, The, the passing of, 174. 

General Conference of Protestant mis- 
sionaries, 40. 

German-Swiss Mission, its work in 
Japan, 97, 98. 



" Glad Tidings," periodical of Presby- 
terians, 91. 

"Gleanings," "baby organ" of Bap- 
tists, footnote, 67. 

"Glory Kindergarten" (Kobe), its 
high rank, 73. 

Goble, Jonathan : first Protestant mis- 
sionary, 7 ; missionary of American 
Baptist Free Missionary Society, 10, 
60; his translation of Matthew, 12, 
60 ; his purpose in joining Commo- 
dore Perry's fleet, 59. 

Gokyo, published by Methodists, 86, 
123. 

Gonsalves, Joseph, his work on Bonin 
Islands, 112. 

Gospel Mission : special features of its 
work, 98; work of, started by Rev. 
and Mrs. C. E. Cowman, 98 ; publi- 
cations of, 98. 

Government grants, withdrawal of, 13. 

Gragg, quoted, 185. 

Graham Seminary (Presbyterian), es- 
tablishment of, 20. 

Greene, Mr. and Mrs. D. C, enter Ja- 
pan, 68. 

Griffis, Dr. : his summary of social re- 
forms, 146 ; on Confucianism, 159 ; 
on average Japanese man, 161; on 
Buddhism, 166, 168. 

Guy, Rev. H. H., Disciples' Bible 
School in Tokyo in charge of, 97. 

Hail, A. D., D. D., on Kumi-ai 

churches, 75. 
Hall, Dr. C. C, his visit aids evangel- 
istic work, 43. 
Hara, Mr. : his prison work, 74, 133 ; 

as evangelist to Loo Choo Islands, 

116. 
Harris, Rev. M. C. : missionary of 

Methodist Episcopal Church, 82 ; 

appointed bishop, 87; his work 

among Japanese in America, 112. 
Harris, Mrs. Robert, her aid to Duncan 

Academy, 65. 
Harris, Hon. Townsend : his Christian 

example, 7 ; and first treaty of trade 

and commerce, 8. 
H. I. H. Prince Haru, significance of 

marriage of, 40. 
Hepburn, J. C, M. d. : missionary of 



198 



GENERAI, INDEX 



Presbyterian Church North, 10, 89; 
first dictionary work of, 12, 90 ; his 
assistance in translation, 90 ; his 
work in Japan, 93, 94. 

Hephzibah Faith Mission : its entrance 
into Japan, 32 ; its assurance of sup- 
port, 98. 

Hierarchy, creation of the Japanese, 
48. 

Holy Catholic Church : its organiza- 
tion, 27, 77 ; its chief articles of con- 
stitution, 77. 

"Home," The, founding of, 12. 

" Home " for factory girls, its estab- 
lishment and work, 135. 

Home Mission Society (Japanese) : of 
the Kumi-ai churches, 68; subsidy 
received from mission relinquished 
by, 71 ; its twenty-fifth anniversary, 
72 ; the policy of, 72. 

Hospital: establishment of the first 
Christian, 20 ; establishment of Aka- 
saka, 20, 132. 

House of Representatives, first nation- 
al election for, 31. 

Huxley, teacher of would-be scholars 
of Japan, 160. 

"IcMjiku" ("The Fig Tree"), putli- 
cation of, 145. 

Imbrie, Doctor: his contribution to 
Christian Japanese literature, 90 ; on 
union of Presbyterial and Congre- 
gational churches, 92 ; his interview 
with Count Katsura, 139. 

Inanuma, Rev. I., first Japanese secre- 
tary of Y. P. S. C. E., 109. 

International Missionary Alliance, 
enters Japan, 32. 

Ishii, Mr., found er of Okay ama Orphan 
Asylum, 27, 132. 

Itchi Kyokwai, union of the, 27. 

Iwakura Embassy, The : its policy 
and influence, 17 ; reforms resulting 
from work of, 17, 18. 

Japan: the "unlocking" of, 8; re- 
action in, 30 ; comity of nations re- 
fused to, 31 ; admitted to comity of 
nations, 36 ; widening of horizon of, 
13, 37 ; admitted to Anglo-Japanese 
alliance, 38; female education in, 



38; establishment of postal system, 
telegraphs, etc., in, 13; Bible and 
tract societies began work in, 19; 
Mormon missionaries enter, 40 ; re- 
ligious toleration in, 58 ; conflict of 
Christianity in, 155-162; confirma- 
tion of beliefs of feudal, 160 ; teach- 
ers of would-be scholars of, 160 ; con- 
dition of, at time of opening, 160 ; 
result of seclusion of, 162; three 
periods of intellectual history of, 162, 
163 ; first Protestant believer in, 181. 

Japan, New : the birth of, 1 ; first mis- 
sionaries entered, 8 ; influence of 
Christianity upon political institu- 
tions of, 171 ; its debt to China, 113 ; 
social reforms in, 134; its leaders 
favorable to Christianity, 150. 

Japan Annual Conference, organiza- 
tion of, 85. 

Japan Book and Tract Society organi- 
zation of, 33. 

" Japan Evangelist " : on Bishop Nico- 
lai, 54 ; on work of Russian Mission, 
56 ; published by Methodist Publish- 
ing House, footnote, 109. 

"Japan Mail," quoted, 3, 31. 

Japan Missionary Society, its work in 
Formosa, 80. 

Japan Sabbath Alliance, its effort to- 
ward unity, 41. 

Japanese : their anxiety to keep up to 
the times, 30 ; their attitude toward 
Christianity, 153 ; principal elements 
in mental constitution of, 158, 159 ; 
Romans of the Orient, 160 ; analysis 
of mental constitution of, 162, 163 ; 
their nature worship, 165 ; impor- 
tance of work in America among, 
110, 111, 112, 174, 175. 

Japanese Christian Institute, carried 
on by Miss Maclean, 113. 

Japanese Independent' Churches, a 
brief history of, 99, 100. 

Jones, Rev. E. H., on " Influence on 
Japan of Work Among Japanese in 
America," 174. 

Joshi Gakuin, established by Presby- 
terians, 90. 

Kasatkin, Nicolai. See Nicolai. 
Kataoka, the first Japanese nun, 47. 



GENERAL INDEX 



199 



Kataoka, Hon. K., president of the 
Doshisha, 92. 

Kataoka, Mr., Speaker of House of 
Representatives, 169. 

Katayama, Mr., "Kingsley Hall" in 
charge of, 74, 136. 

Katsura, Count: his interview with 
Mr. Honda, 58 ; his interview with 
Doctor Imbrie, 139, 140 ; an incident 
of his career in the war with China, 
141 ; his Avife a Christian, 141. 

Keiseisha, maintained by Kumi-ai 
Christians, 74. 

Kidder, Miss Mary : first woman mis- 
sionary, 12, 61, 90; her school for 
girls, 12, 20, 64. 

Kindergartens, Christian, their influ- 
ence, 39, 64. 

" Kingsley Hall " : modeled after Oc- 
cidental settlements, 74; in charge 
of Mr. Katayama, 136. 

" Kirisuto-kyo Sekai," published by 
Congregationalists, 123. 

Knapp, Rev. Arthur May, Unitarian 
mission opened by, 102. 

Kobe College, its high rank, 73. 

Korea : importance of Christian work 
among Japanese in, 115 ; Japanese 
Christian leaders enter upon work 
in, 115. 

Koto Gakko College, Christian scholars 
granted admission into, 127. 

Kumamoto Band : organization of, 22 ; 
affected by new theology, 32, 72. 

Kumi-ai Kyokwai : their influence, 68 ; 
their affiliation with work of Ameri- 
can Board, 27 ; become self-support- 
ing, 34 ; Home Mission Society of, 68 ; 
two prominent workers among, 70 ; 
relations between Congregational 
missionaries and, 72 ; their ortho- 
doxy, 72 ; their creed, footnote, 72, 73 ; 
educational work of, 73 ; philan- 
thropic work of, 74. 

" Kuni-no-Hikari" ("Light of the 
Land "), organ of National Temper- 
ance League, 105. 

Kwansei Gakuin, school of Southern 
Methodists, 88. 

Leavitt, Mrs. Mary Clement, her tem- 
perance work, 26. 



Leper Hospital, possesses confidence 
of the authorities, 132. 

Liggins, Rev. J. : missionary of Amer- 
ican Protestant Episcopal Church, 
9 ; his arrival in Japan, 76. 

Literature of the Greek Catholics, 55. 

Literature, Japanese Christian : period 
of foundations in, 19; Revs. G. F. 
Verbeck, S. R. Brown, and Dr. J. C. 
Hepburn contribute to, 90. 

London Tract Society, The, begins 
work in Japan, 120. 

Loo Choo Islands : brief survey of 
Christian work in, 115, 116 ; Doctor 
Bettelheim began work in, 116 ; Rev. 
and Mrs. R. A. Thomson visit, 66, 
116 ; missions at work in, 116 ; con- 
verts in, 184. 

Lutherans : enter Japan, 32 ; their mis- 
sion, field, and methods, 100. 

Macdonald, D., M. D., missionary of 
Canadian Methodist Mission, 82. 

Mackay, Rev. Geo. L., his work in 
Formosa, 114. 

Maclay, Dr. R. S. : missionary of Meth- 
odist Episcopal Church, 82 ; his im- 
portant part in mission work, 83. 

MacCauley, Rev. Clay, Unitarian mis- 
sion closed by, 102. 

" Mainchi Shimbun " ; edited by Hon. S. 
Shimada, m. p., 123; its influence, 
123. 

Marshman, missionary of Baptists in 
India, 4. 

Mary A. Colby Home, developed from 
work among girls in Yokohama, 64. 

Mass Meeting at Tokyo : summary of 
addresses at, 137, 138 ; resolution 
passed at, 138 ; significance of, 139. 

McCollum, missionary of Southern 
Baptist Convention, 66. 

McKim, Bishop, succeeded Bishop Wil- 
liams, 78. 

Meetings : held with difficulty, 11 ; first 
Christian open-air mass, 22. 

Meiji Gakuin, opening of, 20; estab- 
lished by Presbyterians, 90. 

Methodists : their first missionaries, 
82; their plan of action, 83; their 
first converts, 84 ; educational plant 
of, 84 ; reason for success of work of. 



200 



GENERAI, INDEX 



84 ; their weekly paper, 86 ; their in- 
terest in social reform movements, 
87 ; night schools of, 86, 87. 

Methodist Conference, division of, 33, 
87. 

Methodist Episcopal Church, U. S. A. : 
Dr. R. S. Maclay, Revs. J. Soper, J. 
C. Davison, M. C. Harris, and I. H. 
Correll, missionaries of, 82 ; schools 
. of, 84 ; under supervision of Dr. D. 
H. Moore, 87. 

Methodist Protestant Church: open- 
ing of work of, 82 ; educational work 
emphasized by, 88. 

Methodist Publishing House: estab- 
lishment and development of, 86; 
"Japan Evangelist," published by, 
footnote, 109 ; Christian literature 
extensively published by, 120. 

Miller, Mrs. E. Rothesay. See Miss 
Mary Kidder, 12, 20, 61, 64, 90. 

Miyama, Rev. K., traveling evangelist 
of National Temperance League, 105. 

Missionaries: Protestant and Roman 
Catholic, 8; first Protestant, 9, 10; 
Roman Catholic, re-enter, 10; their 
sphere of opportunities enlarged, 15 ; 
increase in number of, 18, 19, 25, 26, 
32 ; scattered over empire, 38 ; Chris- 
tian homes used as object-lessons 
by, 38; "delegate convention" of 
Protestant, 40; devotion of Roman 
Catholic, 49 ; new opportunities of 
Baptist, 63, 64 ; the work of, of Amer- 
ican Board, 69; need for Japanese 
medical, 74 ; arrival of Presbyterian 
and Dutch Reformed, 89 ; schools 
first established by Presbyterian, 90 ; 
their duty regarding Christian edu- 
cation, 124 ; their work among fac- 
tory operatives, 135. 

Mission schools : their popularity, 124 ; 
effect of criticism against, 125 ; value 
of, 125 ; results of work of, 130 ; gov- 
ernment system influenced by, 130 ; 
endowment the need of, 130. 

Mission work : first display of Ameri- 
can interest in, 4 ; first Protestant so- 
cieties engaged in, 10 ; enlargement 
and unification of, 26; benefited 
by revised treaties, 38; establish- 
ment of woman's university fruit of, 



38 ; the purpose of Jonathan Goble, 

59; opened in Loo Choo Islands 

under auspices of Baptists, 65. 
Momoyama Gakko, boy's school under 

auspices of Church Missionary So- 
ciety, 79. 
Moore, Dr. D. H., Bishop of Methodist 

Episcopal Church, 87. 
Morrison, Miss, secretary of Y. W. C. 

A., 43, 109. 
Mott, John R. : influence of visit of, 

34, 108 ; his campaign among young 

men, 35, 42. 
Mrs. Draper's School for the Blind, its 

establishment, 133. 
Murphy, Rev. U. G., on social evil 

question, 172, 173. 
Music: development of, in Greek 

Church, 57; increased interest in, 

122. 

Nakajimi, Mr., Speaker of House of 
Representatives, 169. 

National Bible Society of Scotland, 
Bible distribution under, 118. 

National Temperance League : organ- 
ization of, 33, 105 ; its president, 
membership, and organ, 105. 

Needham, Rev. G. C, visit of, 34. 

Neesima : the first Japanese evangel- 
ist, 21 ; his influence in Christian and 
non-Christian circles, 26 ; his spirit, 
70 ; on Christian education, 130. 

Nemoto, Hon. Sho : and sale of tobacco 
to minors, 134 ; member of Diet, 170 ; 
his prominence in temperance work, 
170. 

Nicolai, Father : his arrival in Japan, 
11, 52; his first convert, 52; conse- 
crated bishop of Greek Church, 52 ; 
secures funds for erecting cathe- 
dral in Tokyo, 52, 53 ; his political 
influence, 53 ; his daily life and 
work, 54. 

Nippon Kirisuto Eyokwai (The Church 
of Christ in Japan) : Kaigan Eyo- 
kwai (Seashore Church) one of the 
churches of, 14 ; organization of, 22, 
91 ; government of, 91 ; Home Mis- 
sion Board of, 91. 

Niwa, Mr., first Japanese secretary of 
Y. M. C. A., 33. 



GENERAL INDEX 



201 



Noss : his translation of Lange's study 
of colloquial language, 91 ; choir 
trained by, 180. 

Oita revival, one result of, 88. 

Okayama Orphanage: establishment 
of, 27, 74 ; its special features, 132. 

Olcott, Colonel, his assistance to Bud" 
dhists, 29. 

" Open Ports," in 1859 and 1872, 9. 

Ordination: the first, of a Japanese, 
21, 61 ; the first, in Japan, 21. 

Organizations, Christian, entering Ja- 
pan, 18, 19. 

Orphan asylums, Christian, supported 
by Protestants and Roman Catho- 
lics, 132. 

Osaka Missionary Conference : period 
of foundations ended by, 22 ; period 
of popularity opened by, 25 ; spirit 
of unity manifested in, 27 ; one out- 
come of, 28. 

Otosan, an early convert, 185. 

Paper, The first Christian: the first 
issue of, 22; progress in Christian 
journalism since first issue of, 123. 

Parrish, Miss: temperance work 
strengthened by visit of, 33; Na- 
tional Temperance League organ- 
ized chiefly through labors of, 105. 

Peery, Rev. R. B. : and work of Ro- 
man Catholic Mission, 48, 49; on 
music of Greek or Russian Church, 
57; founder of Lutheran Mission, 
100. 

Pentecost in Japan, 175-184. See Taikyo 
Dendo movement. 

Pentecost, Dr. Geo. F., evangelistic 
•-. work aided by, 43. 

Perry, Commodore : his successful at- 
tempt to open Japan, 6 ; his observ- 
ance of the Sabbath, 6; mentions 
Jonathan Goble in his official report, 
59, 60. 

Persecutions of Japanese Catholics, 3. 

Petitjean, Father, his appointment as 
vicar apostolique. 10. 

Plymouth Brethren, working in Ja- 
pan, 99. 

Police and Wardens' Mission, a useful 
organization, 99. 



Politics, domestic, engaged interest of 
people, 31; spread of privileges in, 
38. 

Poole, Rev. A. W., bishop of English 
Episcopalians, 77. 

Pope Pius IX., his appointment of 
"greater double feast," 10. 

Pope Leo XIII. , announced creation 
of Japanese hierarchy, 48. 

Postal and Telegraph Mission, a help- 
ful organization, 99. 

Prayer meeting, the first Japanese, 14. 

Presbyterian Church North, The, its 
first missionary, 10. 

Presbyterian Church South, enters 
Japan, 89. 

Presbyterian Confession of Faith, re- 
vision of, 33, 92. 

Presbyterian missions : literature pub- 
lished by, 91 ; their emphasis on 
educational work, 90, 92 ; their in- 
sistence that schools should be Chris- 
tian, 93 ; schools of, 93. 

Presbyterian Theological Seminary, 
starting of, 20. 

Press : first paper of Christian, 22, 74 ; 
removal of restriction on freedom 
of, 35. 

Protestants: their first missionaries, 
9, 10 ; schools and classes for poor 
under auspices of, 131 ; their num- 
ber and proportion in Japan, 170. 

Pruyn, Mrs. Mary, founder of the 
"Home," 12. 

Publishing and printing houses, of the 
Kumi-ai Christians, 74. 

Railway Mission, The, a useful or- 
ganization, 99. 

Red Cross Society : establishment of 
Japan branch of, 21, 131 ; its Chris- 
tian standing, 136. 

Reformed Church in U. S. A., enters 
Japan, 89. 

Rein, on Confucianism, 159. 

Religious Liberty : Doctor Imbrie's in- 
terview with Count Katsura on, 139, 
140 ; present premier favorable to, 
141 ; as provided for in constitution 
to be enforced, footnote, 142 ; affirmed 
in constitution, 172. 

Restrictions, removal of, 35. 

Revival: introduction of word into 



203 



GENERAL INDEX 



Japanese language, 28 ; in Osaka, 
28 ; in the Doshisha, 28 ; in Sendai, 
28; result of Taikyo Dendo move- 
ment, 41 ; results of the great, 42 ; 
origin, development, and history of 
the great, 176-184. 

Rikimatz, an early convert, 185. 

Rikkyo Gakivin, educational plant of 
American Episcopal Mission known 
as, 79. 

Rikkyo Jo Gakko, girls' school known 
as, 79. 

Ritter: on Osaka Missionary Confer- 
ence, 23, 25 ; on conversion of Japa- 
nese women, 26; on opposition of 
Buddhists, 28 ; his " History of Prot- 
estant Missions in Japan," 98. 

Roman Catholics: their priests pre- 
vented from entering Japan, 3, 45 ; 
in Loo Choo Islands, 5, 46; their 
priests re-enter, 10, 46 ; dedication of 
their churches in Yokohama and 
Nagasaki, 10, 46 ; persecution of, 3, 
45; discovery of thousands of, 46; 
their first Japanese nun, 47; their 
first Japanese priest, 47 ; their first 
provincial synod, 48 ; their Japanese 
hierarchy created, 48 ; their schools 
and classes for the poor, 131 ; their 
leper asylum, 133; their part in 
seclusion of Japan, 162. 

Roman Catholicism : its progress in Ja- 
pan, 47 ; an interesting phase of, 50. 

Roman Catholic Church, noted for its 
charities, 51. 

Roman Catholic Mission : its hin- 
drances set forth by Doctor Peery, 
48, 49 ; its requirements for living, 49. 

Roman Empire, conditions of when 
Christianity was introduced, 151-156. 

Runyan, E. M., his aid to Duncan 
Academy, 65. 

Russia: Bishop Nicolai neutralizes 
prejudice against, 54; Japanese 
priests trained in, 55. 

Russian or Greek Church, The begin- 
ning of work of, 11 ; Father Nicolai 
center of work of, 52, 53 ; develop- 
ment of music of, 57 ; religious tol- 
eration in connection with, 58 ; 
Buddhists attempt to arouse preju- 
dice against, 58. 



Russian Mission : the expenses of, 56 ; 
the work of, 56. 

Russo-Japanese War : opportunities 
opened by, 43 ; racial and religious 
grounds of sympathy in, 58 ; its im- 
petus to Japanese Christian work, 
115; Bible distribution a result of, 
119. 

Sabbath Alliance, work of, 105, 106. 

Sabbath, The Christian : officially pro- 
claimed a day of rest, 22 ; a subject 
of education, 157 ; one phase of the 
question of its observance, 157. 

Salvation Army : enters Japan, 32 ; its 
work in Japan, 101 ; its publications, 
101 ; its crusade against the social 
evil, 101. 

Sands, Miss : one of first women mis- 
sionaries, 61 ; pioneer in female edu- 
cation, 64. 

Sapporo Band: organization of, 22; 
unmoved by new theology, 32 ; ear- 
liest members of Sapporo Independ- 
ent Church called, 100. 

Sarah A. Curtis Home: Suruga Dai 
girls' school developed into, 61 ; 
opened by Miss Kidder, 64. 

Satchi Hama (Front Shore), a Chris- 
tian martyr, 184. 

Sawayama : his ordination, 21, 71 : his 
policy of self-support, 71 ; founder 
of Baikwa Jo Gakko, 73. 

Scandinavian Alliance : enters Japan, 
32 ; F. Franson founder of mission 
of, 101 ; work of, 101. 

Scherer, Rev. J. A. B., founder of Lu- 
theran Mission, 100. 

School : the first mission, 12 ; first 
Christian summer, 28 ; girls' first 
Baptist, 20; Congregational Girls', 
20 ; for girls opened in Tokyo, 61 ; 
"Bishop Poole Memorial," 78; St. 
Margaret's, 78. 

Schools : establishment of several, 20, 
26, 32 ; adoption of English language 
in curricula of, 24 ; Russian lan- 
guage taught in some, 55 ; organiza- 
tion of Baptist, 64 ; influence of 
Baptist, in Japan ; success of Metho- 
dist, 84 ; Presbyterians among first to 
establish, 90 ; among the Ainu, 111, 



GENERAL INDEX 



203 



Schoonmaker, Miss, pioneer in wom- 
an's work of Methodists, 84. 

Scripture, publication of first portion 
of, 12, 60. 

Scripture Union : establishment and 
work of, 105 ; magazine and leaflets 
published by, 105. 

Seikokwai : Episcopal bodies form the, 
27 ; chief articles of constitution of, 
77. 

" Seisho-no Tomo" ("Friend of the 
Bible "), magazine published by- 
Scripture Union, 105. 

Self-government : training schools in, 
17 ; establishment of, 29, 31 ; result 
of first step taken in local, 169. 

Seminary, The Baptist Theological : 
organized by Rev. A. A. Bennett, 63 ; 
Doctor Bennett transfers the presi- 
dency of, 65 ; its new life and influ- 
ence, 65. 

Semmon Gdkko (special schools), Chris- 
tian scholars granted admission 
into, 127. 

Sentaro (Sam Patch) : picked up by 
Commodore Perry's fleet, 60; an 
early convert, 185. 

Seventh Day Adventists : enter Japan, 
32 ; their work and support, 102. 

Shaw, Rev. Mr., opened work of 
(British) Society for the Propaga- 
tion of the Gospel, 77. 

" Shichi-ichi Zappo " : name of first 
Christian paper, 20 ; founded by 
American Board, 74. 

Shimada, Mr. : vice-speaker of House 
of Representatives, 169 ; editor of 
" Hainichi Shimbun" 170. 

Shinto : government grants partially 
withdrawn from, 13 ; disestablished, 
155 ; revival of, 158, 159 ; bigotry of, 
158, 159; often speedily discarded, 
160; a source of intellectual train- 
ing, 162, 163 ; its doctrines and influ- 
ence upon Japanese thought, 163- 
166. 

Sidotti, Father, foiled in his effort to 
work, 3, 46. 

Simmons, D. B., M. d., missionary of 
Dutch Reformed Church, 10, 89. 

Social Evil, The : crusade against, 40 ; 
Methodists foremost in crusade 



against, 83 ; crusade of Salvation 
Army against, 101; crusade of W. 
C. T. U, against, 107 ; support of 
editors to crusade against, 123 ; some 
results of crusades against, 135 ; Rev. 
U. G. Murphy's part in crusade 
against, 172. 

Social Reforms, Doctor Griifis' sum- 
mary of, 146. 

Societies : beginning of work of Bible 
and tract, 19 ; establishment of home 
mission, 21. 

Societies, Missionary : first conference 
of, 14, 15; increase in number of, 
represented, 18 ; list of, entering 
Japan, 18, 19, 25, 32 ; list of, in Japan 
in 1903, footnote, 146. 

Society, Missionary : especial interest 
of first English, 4 ; arrival of Rev. 
Jonathan Goble of American Bap- 
tist Free, 10 ; work of, in Japan, 80. 

Society for the Propagation of the 
Gospel (British) : work of, opened 
by Rev. Mr. Shaw, 77 ; catechist in 
Bonin Islands supported by, 80, 112. 

Soper, Rev. J., missionary of the Meth- 
odist Episcopal Church, U. S. A., 82. 

Southern Baptist Convention: open- 
ing of work of, 59, 66 ; opportunities 
of new missionaries of, 64. 

Spencer, teacher of would-be scholars 
of Japan, 160. 

Standing Committee of Co-operating 
Missions : outcome of Tokyo Mis- 
sionary Conference, 106; its mem- 
bership, 106; its work, 106; impor- 
tance of, 107. 

St. Andrew's : community of, 79 ; its 
missionaries visit Bonin Islands, 112. 

St. Barnabas' Hospital, under Ameri- 
can Episcopal auspices, 132. 

St. Hilda, community of, 79. 

St. Margaret's School, established by 
Episcopal group, 78. 

Statistics of labor of period of prepa- 
ration, 15, 16. 

Statistics of Christian missions in Ja- 
pan, 186-191. 

Steele College, established by Presby- 
terians, 90. 

Students' Young Men's Christian As- 
sociation Union : organization of, 34, 



204 



GENERAI, INDEX 



108; Young Men's Christian Asso- 
ciation Union merged with, 43. 

Swift, Mr., Young Men's Christian 
Association work reorganized by, 33. 

Synod, first provincial, of Roman 
Catholic Church, 48. 

Taikyo Dendo movement : result of, 41; 
to Japanese Christians belongs the 
credit of, 42; its importance, 42; 
managed by Evangelical Alliance, 
104; its origin and development, 
176; preparation for, 176, 179, 180; 
street preaching and house-to-house 
visitation included in, 176; spread- 
ing of, 177 ; remarkable and encour- 
aging features of, 177-179 ; first tangi- 
ble results of, 181; noteworthy points 
in connection with, 181, 182 ; statis- 
tical report of, 182. 

Tamura, Rev. N., pastor of Independ- 
ent Presbyterian Church, 99. 

Taylor, Doctor, medical missionary of 
American Board, 73. 

Temperance: increased interest in, 
26; local, societies organized, 26; 
its work enlarged and strengthened, 
33 ; as a sociological influence, 134. 

Testament, New: translation of, 6; 
Baptist version of, 19. 

Testament, Old, committee appointed 
for translation of, 19. 

Things, enumeration of first: bap- 
tism, 12, 61, 89 ; convert, 7, 61, 89, 184 ; 
dictionary, 12 ; evangelist, 21 ; Chris- 
tian hospital, 20; lady missionary, 
12 ; nun, 47 ; mission school, 12 ; or- 
dination, 21, 62 ; Christian paper, 22 ; 
Japanese prayer meeting, 14 ; theo- 
logical class, 19; publication of 
tract, 12, 90; portion of Scripture 
published, 12; Baptist school for 
girls, 20 ; baptism of Japanese wom- 
an, 61. 

Thomson, Rev. R. A.: mission work 
started in Loo Choo Islands through, 
65; his first visit to Loo Choo Islands, 
66. 

Thomson, Mrs. R. A. : kindergarten 
organized by, 64; her visit to Loo 
Choo Islands, 66. 

Tokugawa era, The: Confucianism 



of, 160; Japanese intellect stereo- 
typed during, 163. 

Tokutomi: author of "Ichijiku" 121; 
editor of "Kokumin Shimbun," 123. 

Tokyo mass meeting : summary of ad- 
dresses at, 137, 138 ; resolution passed 
at, 138 ; significance of, 139. 

Tokyo Missionary Conference: some 
results of, 38; Standing Committee 
of Co-operating Missions outcome 
of, 106 ; quotation from introduc- 
tion to the " Proceedings " of. 149. 

Tomioka, Mr. : his interest in prison 
work, 74, 133 ; Katei Gakko (home 
school for wayward children) estab- 
lished by, 134. 

Torrey, Doctor, evangelistic work 
aided by, 43. 

Toyo Eiwa Gakko: its founding, 85; 
opening of, 20. 

Tract, publication of the first, 12, 90. 

Tract Societies' Committee, organiza- 
tion of, 120. 

Translation Committee, the organiza- 
tion of, 15. 

Trappists, their life in Yezo, 50, 51. 

Treaties: result of early, 8, 9; revi- 
sion of, 36; their benefit to mission 
work, 38. 

Treaty : the first with a foreign nation, 
1 ; with France, 46. 

Tyndall, teacher of would-be scholars 
of Japan, 160. 

Uhlhorn : influence of his " Conflict of 
Christianity with Heathenism," 151; 
quoted, 152-155. 

Union Hymnal : unity manifested by 
use of, 41, 104 ; history of, 122. 

Unitarian Embassy : influence of, 32 ; 
opened by Rev. Arthur May Knapp, 
102 ; closed by Rev. Clay MacCauley, 
102 ; its errand, 102. 

United Brethren, enter Japan, 32, 82. 

"United Church of Christ in Japan ": 
organization of, 22. 91 ; government 
of, 91 ; Home Mission Board of, 91. 

United Presbyterian Church of Scot- 
land, its entrance into Japan, 89. 

United States Legation, first formal 
service held in the, 11. 

Unity : use of Union Hymnal indica- 



GENERAL INDEX 



205 



tion of, 41; manifested in Yokohama 
Conference, 14 ; manifested in Osaka 
Conference, 27; use of Lesson Helps 
indicates spirit of, 40, 103 ; plans for, 
38 ; its result among Methodists, 85 ; 
Presbyterial and Congregational 
churches manifest spirit of, 92 ; use 
of one version of Bible strong bond 
of, 103. 

Universalists : enter Japan, 32 ; G. L. 
Perin, d. d. and Rev. I. W. Cate 
opened mission of, 102; policy of 
mission of, 102. 

University, Christian, need of, 128. 

Verbeck, Rev. G. F. : missionary of 
Dutch Reformed Church, 10, 89 ; on 
incidental preparation in Christian 
civilization, 13 ; on results of labor 
of period of preparation, 16 ; Waka- 
sa-no-Kami baptized by, 12, 90 ; his 
assistance in translation, 90; brief 
biographical sketch of, 95. 

Wakasa-no-Kami : first Japanese con- 
vert, 7, 89, 117 ; baptism of, 12, 90. 

Ward, missionary of Baptists in In- 
dia, 4. 

West, Miss, impetus given to temper- 
ance by, 33. 

Williams, Rev. C. M. : missionary of 
American Protestant Episcopal 
Church, 9 ; his arrival in Japan, 76 ; 
became Bishop of Yeddo, 76 ; suc- 
ceeded by Bishop McKim, 78. 

Williams, Dr. S. Wells: assisted in 
translation of New Testament, 6; 
his testimony regarding two ship- 
wrecked Japanese, 185. 

Wishard, L. D., and Young Men's 
Christian Association, 27. 



Woman's Christian Temperance 
Union : its organization, 26 ; con- 
tinued growth of, 41 ; brief sketch 
of work of, 107 ; Florence Crittenton 
Rescue Home opened by, 107. 

Woman's Union Mission, opening of, 
89. 

Woman's University, fruit of mission 
work, 38. 

Xavier, Francis, his introduction of 
Christianity into Japan, 45. 

Yajima, Mrs., foremost in work of W. 
C. T. U., 107. 

Yokohama Band: organization of, 
22 ; unmoved by new theology, 32 ; 
trained by S. R. Brown, d. d., 61, 94. 

Yokoi, Mr. : member of Diet, 170 ; 
president of the Doshisha University, 
170. 

Young Men's Christian Association: 
unusual impetus to work of, 27; 
reorganization of, 33 ; first Japanese 
secretary of, 33; visit of John R. 
Mott in interest of students', 34, 108 ; 
as an employment agency, 39, 43, 108 ; 
continued growth of, 41; strength- 
ening of all branches of, 43 ; mem- 
bership of, 108 ; two special phases 
of work of, 108. 

Young People's Society of Christian 
Endeavor: beginning of, 33; con- 
tinued growth of, 41 ; oldest society 
of, 108 ; first society of, 108 ; visits of 
"Father Endeavor" Clark give im- 
petus to, 108 ; its membership, 109 ; 
its first Japanese secretary, 109. 

Young Women's Christian Associa- 
tion : its first secretary, 43, 109 ; its 
organ, 43 ; the need for, 109. 



WN 1 1905, 



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